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EDITOR'S    NOTICE. 


In  preparing  for  publication  Day's  Revival 
Sermons,  we  have  endeavored  to  preserve,  as 
much  as  possible,  the  Author's  peculiar  style 
of  expression,  and  great  plainness  of  speech; 
but  in  so  doing,  we  have  been  under  the 
necessity  of  paying  less  regard  to  literary 
taste  and  the  usual  theological  phrases,  and 
more  to  the  literature  of  the  Bible  and  the 
acumen  of  the  Author.  The  thoughts  in  these 
sermons  are  clothed  in  words  that  burn  into 
the  very  soul,  when  f  reached;  but  it  is  impos- 
sible to  retain  for  the  reader,  the  flashing  eye, 
the  benign  countenance,  or  the  native  elo- 
quence of  the  preacher.  If  the  reader  has 
been  accustomed  to  hear  from  the  pulpit  lit- 
erary performances  without  point  in  place  of 
plain  Bible  truths,  or  smooth  and  scholastic 
essat/s  in  place  of  Gospel  sermons,  he  is  re- 
quested  to  bring  these   sermons  to  the  Bible, 


iv  KDITOR'S  NOTICE. 

test,  and  compare  them  with  the  preaching 
and  teaching  of  Christ  and  his  Apostles,  be- 
fore condemning  them  for  either  their  man- 
ner or  matter. 

That  they  are  argumentative  and  logical, 
as  well  as  pungent  and  practical,  has  been 
fully  proved  by  the  influence  they  have  ex- 
erted over  some  of  the  best  minds  in  the 
country,  and  the  testimony  of  hundreds  and 
thousands  who  have  been  converted  under 
their   delivery. 

Tha't  they  are  evangelical  in  doctrine  and 
catholic  in  spirit,  is  evident  from  the  fact  that 
they  have  been  preached  among  all  evangel- 
ical denominations  of  Christians,  and  followed 
by  the  outpouring  of  the  Holy  Spirit.  The 
minor  points,  on  which  sects  differ,  give  place 
to  the  fundamental  truths  of  Christianity,  as 
revealed  in  God's  word,  and  as  generally  un-- 
derstood  by  Congregationalists,  Baptists,  Meth- 
odists, and  others;  consequently  no  objectioi^ 
obtains  to  their,  free  circulation  among  all 
denominations  of  evangelical  Christians.  Of 
course  they  will  be  instrumental  in  doing 
good,  in  proportion  to  the  zeal  of  Christians 
in  circulating  them. 


EDITOR'S  NOTICE.  V 

Twenty-five  years'  experience  as  an  evan- 
gelist, and  the  success  which  has  thus  far  at- 
tended his  preaching,  has  fairly  entitled  the 
Author  to  the  credit  of  having  been  instru- 
mental in  leading  as  many  souls  to  the  Sa- 
viour as  any  other  evangelist  now  in  the 
field,  and  the  multitudes  who  have  urged  the 
publication  of  his  sermons,  for  the  benefit  of 
their  families,  while  at  the  same  time  they 
would  have  the  privilege  of  contributing  to 
the  support  of  him  and  his  family,  are  now 
gratified. 

J.  W.  ALDEN,  Editor. 
Boston,  May  3,  1860. 


.GGiDA 


CONTENTS. 

PAGE 

I.    PREPARE  THE   WAY • 9 

1.  Preparation  on  the  Part  of  the  Church 
NECESSARY.  2.  When  made,  a  Revival  sure  to 
follow. 

n.    LUKEWARMNESS 47 

1.  The  three   States   of   Heart,   viz:    1.  Cold. 

2.  Hot.     3.  Lukewarm. 

III.  IDLENESS 73 

1.  Definition  of  Terms  in  the  Text.  2.  Idle- 
ness inconsistent  with  Duty,  and  fraught 
WITH  Guilt.  3.  Why  we  are  idle.  4.  Christ 
demands  a   Reason   for  such  Conduct. 

IV.  THE  TITHES 117 

1.  The  Duty  taught  in  the  Text.  2.  The 
Srength    and  Magnitude   of   the  Promise. 

V.  PRAYER...:Jj!'<^!'%!<(.t^.f.Y.lS 145 

1.    Prayer    a    Duty.      2.  An    important    Duty. 

3.  A    high     Privilege.       4.    Ask,    Seek,    and 
Knock.    5.    How   to   prevail   in   Prayer. 

VI.  POWER  FROM   ON  HIGH 218 

1.  Power  spoken  of  in   the  Text.     2.  What   it 

WILL  accomplish.     3.  How  obtained.    4.  Guilt 
OP  THE  Church  in  not  obtaining  it. 

Vn.    THE   CARELESS    ONES 247 

1.  Cakeless    about    God.     2.  Careless   about 
God's    Law.      3.    Cakeless    about     Christ. 


viii  CONTENTS. 

4.  Careless  about  Death.  5.  Careless 
AiJOUT  THE  Judgment,  Heavex,  Hell,  Eter- 
nity, Salvation. 

VIII.  MORAL   AGENCY 269 

1.  Attriuutes  of  a  Moral  Agent.  2.  Proof 
OF  THE  Doctrine. 

IX.  GOD'S   RIGHT   TO   GOVERN 297 

1.  Definition  of  Government.  2.  Two  De- 
partments IN  the  Universe  avhich  need 
Governing.  3.  Government  supposes  Pow- 
er    EXERCISED     over     EACH     DEPARTMENT.      4, 

But  two  kinds  op  Power  used  in  Govern- 
ment. 5.  Moral  Agents  not  governed  by 
Physical  Power.  6.  How  far  Physical 
Power  is  connected  with  Moral  Govern- 
ment, and  its  Place.  7.  The  Necessity  of 
Moral  Agents  being  under  Government. 
8.  The  Being  best  qualified  ought  to 
Govern.  9.  God  the  only  Being  quali- 
fied. 10.  God's  Right  and  Duty  to  Gov- 
ern. 

X.  THE  .JUDGMENT   DAY 329 

1.  Its  Appointment.  2.  Prs  Objects.  3.  Its 
Magnitude   and   Results. 


PHINOBTOH 
.ft£UOCTlfc5B2 

SEKMONS. 


L 

PREPARE   THE  WAY. 

Prepare  ye  the  way  of  the  Lord.  —  Matt.  iii.  3. 

1.    PREPARATION   ON   THE   PART    OF    THE    CHURCH   NECESSARY 
2.    WHEN   MADE,    A    REVIVAL    SURE    TO    FOLLOW. 

John  the  Baptist,  who  uttered  this  text,  was  a 
wonderful  man.  His  ministry  was  short  but  very 
effective.  Few  men  ever  moved  the  people  so  ex- 
tensively in  so  short  a  time.  His  preaching  seemed 
to  electrify  and  arouse  the  whole  region. 

All  Jerusalem  were  in  an  uproar,  and  they  turned 
out  in  a  mass  to  hear  John  preach,  and  were  bap- 
tized of  him  in  Jordan,  confessing  their  sins.  Nor 
was  this  movement  confined  to  Jerusalem.  The 
whole  land  of  Judea  was  in  a  blaze,  the  work  spread 
on  every  side,  and  in  the  short  space  of  six  months 
the  inhabitants  generally  in  that  large  region  pro- 
fessed faith  in  his  doctrine.  So  the  history  affirms, 
as  the  following  language  will  show. 


10  PREPARE   THE   WAY. 

"  Then  went  out  to  him  Jerusalem,  and  all  Judea, 
and  all  the  region  round  about  Jordan,  and  were 
baptized  of  him  in  Jordan,  confessing  their  sins." 

The  probable  secret  of  John's  wonderful  power 
over  men,  was  the  fact  that  he  was  filled  with  the 
Holy  Ghost.  He  had  been  filled  with  the  Spirit 
from  a  child  up.  His  whole  heart  was  in  his  work, 
his  spirit  was  aroused  and  he  poured  forth  the  truth 
in  great  power  upon  the  multitudes  who  flocked  to 
hear  him.  Listen  to  him  for  a  moment.  "  The 
kingdom  of  Heaven  is  at  hand."  It  is  now  at  your 
doors.  The  King  in  Zion  is  born  and  in  your  midst. 
He  is  about  to  enter  upon  his  public  work:  Now, 
ye  sleepy  Jews,  wake  up  and  repent.  I  am  the  voice 
of  one  crying  in  the  wilderness,  sent  before  his  face 
to  call  upon  you  to  prepare  his  way.  Wake  up, 
wake  up  and  make  his  paths  straight.  Set  your 
houses  in  order,  put  every  abomination  from  your 
hearts,  and  be  in  readiness  for  the  ushering  in  of 
this  new  kingdom,  which  is  ultimately  to  demolish 
all  other  kingdoms  and  to  fill  the  whole  world. 

This  text  is  figurative.  To  understand  any  por- 
tion of  the  Bible,  where  there  is  imagery  used,  we 
should  adopt  the  following  rule :  — 

We  should  first  acquaint  ourselves  thoroughly 
with  the  literal  thing  referred  to,  whatever  it  may  be. 
If  it  is  an  ancient  custom  we  should  learn  what  that 
custom  was,  so  that  the  literal  thing  shall  be  dis- 
tinctly before  the  mind.     Then,  by  consulting  the 


PREPARE  THE  WAY.  11 

connection  of  the  text,  we  can  generally  perceive  the 
thought  which  the  Spirit  intended  to  convey  by  the 
use  of  the  imagery.  Or,  in  other  words,  we  can  get 
into  our  minds  the  very  thought  in  the  mind  of  the 
Spirit.  When  we  get  into  our  minds  the  exact 
thought  that  was  in  the  mind  of  the  Spnit  we  have 
the  truth.  And  we  have  not  the  truth  until  that 
is  the  fact.  The  object  of  the  Bible  is  to  convey 
to  us  God's  thought.  It  is  a  great  storehouse  of  his 
thoughts.  We  should  read  it  for  the  purpose  of 
getting  at  those  thoughts.  The  Bible  contains  his 
thoughts  concerning  himself,  man,  heaven  and  hell ; 
concerning  the  way  of  life  and  salvation,  and  all  the 
great  things  which  are  necessary  for  us  to  know  to 
fit  us  for  usefulness  here,  and  for  heaven  hereafter. 
What  a  rich  treasure !  How  infinitely  valuable  to 
man  !  How  purifying  and  elevating  in  its  tendency ! 
It  expands  the  soul  and  moulds  it  all  over  into  God 
and  heaven  when  it  submits  to  be  controlled  by  its 
great  principles.  Let  u's  bring  our  hearts  in  warm 
contact  with  its  heavenly  truths,  if  we  Avould  be- 
come  God-like. 

But  what  is  the  custom  referred  to  in  this  text  ? 
We  reply,  it  was  a  custom  frequently  practised  by 
monarchs,  in  that  eastern  portion  of  the  world,  in 
the  days  of  John.  As  they  were  to  pass  into  dif- 
ferent portions  of  their  dominions,  they  sent  a  mes- 
senger before  their  face,  to  call  upon  the  people  to 
prepare   the    roads.      In    some   instances   this  was 


12  PREP  ARK   THE    WAY. 

done  at  great  expense.  New  roads  were  cut 
through  entire ;  large  hills  were  dug  down ;  valleys 
filled  up ;  the  rough  places  were  made  smooth,  and 
the  crooked  were  made  straight.  The*  herald  or 
crier  went  before  the  monarch's  face,  to  see  if  this 
preparation  for  his  reception  was  thoroughly  done 
up.  Now  for  the  application.  Jesus  Christ,  who 
is  King  of  Kings  and  Lord  of  Lords,  was  about 
to  make  his  appearance  in  Judea.  He  sent  before 
his  face  his  messenger,  who  was  John  the  Baptist, 
to  call  upon  the  Jewish  people  to  prepare  for  his 
reception.  How  this  herald  or  forerunner  of  Christ 
pressed  the  duty  in  my  text,  upon  the  hearts  of  the 
Jews,  everywhere.  Hear  him  thunder  all  over  Ju- 
dea, "  Prepare  ye  the  way  of  the  Lord  !  "  — 
Wake  up,  one  and  all,  shake  off  your  stupidity,  and 
wake  up  at  once  !  The  King  of  Kings  is  at  hand! 
Open  your  ears  and  listen  to  the  rumbling  of  his 
chariot- wheels  in  the  distance  ;  open  your  eyes  and 
behold  his  royal  approach. 

The  text,  in  its  application  to  us,  contains  two 
important  practical  truths. 

I.  Before  Jesus  Christ  comes  into  any  place  to 
revive  his  work,  a  preparation  is  necessary  on  the 
part  of  the  church. 

H.  In  any  place  where  and  when  the  church  will 
make  this  preparation,  Christ  will  come  to  that 
people,  and  pour  out  his  Spirit,  and  gather  sinners 
into  the  kingdom. 


PREPARE  THE  WAT.  13 

Let  US  contemplate  these  truths  for  a  few  mo- 
ments. 

1.  A  PREPARATION  IS  NECESSARY  ON  THE  PART 
OF    THE    CHURCH,    IF    SHE    WOULD    HAVE    ChRIST   COME. 

The  text  puts  that  matter  at  rest.  God  speaks 
to  every  individual  in  this  church  in  the  language 
of  this  passage.  Hear  him,  my  brethren,  he  is  ad- 
dressing you.  Prepare  ye  the  way  of  the  Lord. 
This  is  his.  command  to  you.  Here  is  a  duty  urged 
and  you  have  not  the  right  to  neglect  it.  What ! 
neglect  to  act  when  God  commands !  Have  you  a 
right  to  resist  his  will  ?  For  you  to  be  indifferent 
when  he  speaks  is  the  very  height  of  wickedness. 
Hear  him  then  and  gird  on  your  armor  at  once. 
But  this  is  not  the  only  place  in  the  Bible  where 
this  truth  is  taught,  and  John  is  not  the  only  teacher 
Avho  understood  and  enforced  it.  Let  us  hear  Da- 
vid for  a  moment.  Ps.  li.  12,  13 :  "  Restore  unto 
me  the  joy  of  thy  salvation;  and  uphold  me  with 
thy  free  Spirit.  Then  will  I  teach  transgressors  thy 
ivays,  and  sinners  shall  be  converted  unto  thee.^^ 
David  here  introduces  the  true  Bible  theory  of  re- 
vivals. Did  he  fold  up  his  arms  and  say  "  Let  us 
wait  God's  time."  Did  he  comfort  himself  in  a 
wrong  state  of  heart  by  saying  "  God's  time  to 
favor  Zion  is  not  yet  come."  He  administered  no 
such  false  comforts  to  his  conscience.  He  knew 
that  God's  time  would  come  when  the  joys  of 
Jehovah's   salvation  are  fully  restored  to   his  heart, 


14    '  PREPARE  THE  WAY. 

and  he  has  prepared  God's  way.  Where  did  David 
propose  to  commence  ?  Did  he  say  Lord  I  will 
go  out  and  teach  transgressors  thy  ways,  and  then 
you  "  restore  unto  me  the  joys  of  thy  salvation "  ? 
Not  one  word  of  that.  He  knew  his  duty  too  well 
to  undertake  to  move  in  that  form.  Look  now, 
and  look  close,  for  here  is  a  moral  lesson  to  be 
learned  from  this  passage,  of  vast  importance  to 
the  ministry  and  the  church.  Where,  then,  did 
David  propose  to  commence  the  work  of  God  ?  I 
answer,  at  his  oivn  heart,  where  every  Christian, 
and  Christian  minister  on  earth  should  always  com- 
mence if  he  would  have  success.  Mark  how  he 
cries  out  to  God,  "  Restore  unto  me  the  joys  of  thy 
salvation."  Then,  ah,  yes,  then  will  I  teach  trans- 
gressors thy  ways ;  not  mine,  but  thy  ways.  And 
what  shall  be  the  result  when  the  joys  of  God's 
salvation  are  fully  restored  to  his  own  heart  ?  Re- 
sult ?  Let  David  answer.  But  note  his  words. 
Did  he  say,  and  perhaps  sinners  will  be  converted 
unto  God  ?  There  is  no  perhaps  in  the  case.  How 
confidently  he  affirms,  "  And  sinners  SHALL  be 
converted  unto  thee."  David  understood  too 
Avell  the  influence  he  would  have  over  others,  to 
speak  doubtingly,  when  his  heart  was  full  of  God. 
He  knew  full  well  that  to  fill  the  church  with  God's 
Holy  Ghost,  the  impenitent  would  feel  her  influ- 
ence, and  multitudes  would  flock  to  Christ. 

Lt't  this  church  begin  where  David    proposed  to 


PREPARE  THE   WAY.  15 

commence,  and  each  member  see  to  it  that  God's 
salvation  is  fully,  fully  restored  to  his  own  heart, 
and  God  will  rock  this  whole  community  under 
his  awful  footsteps.  Sinners  shall  be  converted 
UNTO  God.  Will  you  do  it  ?  Will  you  begin  to- 
day ? 

Let  us  now  listen  to  Christ  for  a  moment,  and 
learn  how  he  set  men  to  work  to  promote  a  revival. 
No  one  can  doubt  but  that  he  fully  understood  this 
matter,  and  if  he  has  spoken  let  us  hear  him.  Matt, 
vii.  5  :  "  First  cast  out  the  beam  out  of  thine  own  eye ; 
and  then  shalt  thou  see  clearly  to  cast  out  the  mote 
out  of  thy  brother's  eye."  How  did  the  Saviour  set  his 
followers  to  work  to  save  men  ?  Did  he  say  to  them 
Go  out  with  a  beam  in  thine  own  eye,  and  take  the 
mote  from  thy  brother's  eye?  Particular  attention 
should  be  given  to  this  imagery.  How  impressive ! 
The  word  translated  beam  in  the  text,  says  Dr.  A. 
Clark,  should  have  been  rendered  splinter.  The  eye, 
we  all  know,  is  the  most  delicate  part  of  the  human 
system.  The  least  thing  will  affect  it  and  put  us 
in  pain  in  a  moment.  If  a  man  is  to  deal  with  this 
delicate  organ,  how  important  that  his  own  vision 
be  cleared  up,  as  clear  as  heaven.  A  little  blun- 
der, and  the  eye  is  utterly  spoiled,  and  the  sight 
lost  forever.  Think  of  an  individual,  who,  with  a 
splinter  in  his  own  eye,  should  undertake,  with  a 
sharp  instrument,  to  remove  a  mote  from  a  brother's 
eye.     How  blundering !  how  foolish  !     He  will  most 


16  PREPARE  THE   WAY. 

assuredly  spoil  the  eye  of  the  individual  he  under- 
takes to  benefit. 

Then  again  how  hazardous  !  What  consequences 
hang  upon  a  little  mistake  !  What  would,  common 
sense  dictate  under  such  circumstances  ?  •  What 
would  duty  demand  ?  Where  should  he  com- 
mence ?  What  hearer  in  this  house  hesitates  for 
a  reply  ?  All,  all  exclaim,  begin  at  home.  Let 
his  own  vision  be  cleared  up  and  then  he  can 
apply  that  instrument  with  skill  and  remove  the 
mote  without  harming  the  eye.  How  impressive 
this  imagery !  How  full  of  common-sense  instruc- 
tion !  Think  of  the  drunkard  who  would  stand 
reeling  over  his  cups,  lecturing  men  on  the  sub- 
ject of  temperance.  Who  would  hear  him  ? 
How  quick  you  would  say,  Wipe  your  own  mouth, 
and  break  that  decanter,  before  you  lecture  us. 
Cast  first  the  beam  out  of  your  own  eye.  That 
thief  gives  an  excellent  lecture  upon  the  subject 
of  honesty,  but  during  his  lecture  he  slyly  picks 
his  neighbor's  pocket  who  sits  by  his  side.  What 
influence  would  his  lecture  have  over  his  audience 
think  you  ?  What  would  they  say  ?  I  will  not 
hear  such  a  fellow.  Let  him  first  repent  and  be- 
come an  honest  man,  and  do  works  meet  for  re- 
pentance, before  he  exhorts  us.  Begin  the  work 
at  his  own  heart  and  get  that  right,  and  then  it 
will  be  time  for  us  to  hear  him. 

Now    I    affirm    that    this    same    common-sense 


PREPARE   THK   WAY.  17 

lesson  is  the  very  lesson  the  Saviour  has  given 
the  church,  in  the  passage  under  consideration? 
Let  the  church  first  set  her  own  heart  right,  and 
the  obstacles  in  the  way  of  God's  blessing  will  be 
removed  ;  and,  moreover,  by  so  doing,  she  commends 
herself  so  perfectly  to  the  conscience  of  every  sin- 
ner, that  they  will  listen  with  profit  to  her  warn- 
ings, and  invitations  to  come  to  Christ.  She  will 
then  be  in  a  state  where  she  has  power  with  God, 
and  power  over  men,  to  move  them  to  repent. 
This  is  the  point  urged  in  my  text,  "  Prepare  ye 
the  way  of  the  Lord." 

If  this  church  would  have  Christ  come,  she 
must  make  this  preparation.  Will  you  do  it  ? 
God  calls  for  an  answer.  He  puts  the  question 
to  you  personally.  Will  you  do  it  ?  What  does 
your  heart  say  ?  Does  it  respond,  I  will  ?  If  so, 
God  will  come.  Let  us  now  look  at  the  second 
great  truth  taught  in  this  text. 

2.  Whenever  a  church  makes  this  prepara- 
tion, Christ  will  visit  that  people,  and  a  revi- 
val   WILL    BE    the    certain    RESULT. 

In  this  matter  there  can  be  no  failure.  I  fully 
believe  that  the  judgment  will  reveal  one  great 
truth,  that  whenever  and  wherever  any  church  has 
sought  God  as  he  directed,  he  never  failed  them. 
How  can  he  ?  He  has  committed  himself,  and  he 
would    sooner   let    the    heavens  fall  than   suffer  his 


18  PREPARE  THE  WAY. 

word   to  fail.      Look  at   a  few  things  as  evidence 
on  this  point. 

1.  I  present  the  text.  Did  the  monarch  send 
his  herald  to  call  upon  the  people  to  prepare  his 
way,  where  he  himself  did  not  expect  to  come  ? 
"When  they  heard  the  proclamation  of  the  herald, 
they  expected  when  the  way  was  prepared  to  heai 
the  rumbling  of  his  chariot-wheels. 

Now  I  affirm  that  the  great  Monarch  of  heaven 
and  earth  calls  upon  this  church  to  prepare  his 
way.  When  you  will  do  it,  you  shall  hear  the 
sound  of  his  going  forth,  in  the  tops  of  the  mul- 
berry-trees, and  he  will  appear,  to  build  up  Zion 
gloriously.  He  does  not  call  upon  you  to  pre- 
pare his  way  for  nought.  He  means  something 
by  this  demand,  and  when  it  is  fully  met  on 
your  part,  he  will  not  disappoint  your  hopes 
and  expectations.  The  Messenger  of  the  Cove- 
nant will  suddenly  come  to  his  temple,  and  you 
shall  learn  by  happy  experience  that  you  have  not 
sought  the  Lord  in  vain  nor  spent  your  strength 
for  nought. 

2.  I  offer  for  proof  the  fact  that  God  has  given 
direction  in  his  Word  how  his  people  should  seek 
him  for  a  blessing.  Why  give  direction  how  he 
should  be  sought,  if  he  does  not  intend  to  bless. 
Does  he  thus  mock  his  people  by  raising  their 
expectations  only  to  disappoint  them  ? 

God    plays    no    such    deceptive    game    with    his 


PREPARE   THE   WAY.  19 

children.  He  is  a  Being  of  infinite  sincerity,  and 
as  such  he  raises  no  expectations  he  does  not  in- 
tend to  meet,  and  none  he  will  not  meet,  even 
exceeding  their  highest  anticipations,  if  they  will 
come  into  perfect  union  with  him. 

3.  But  look  at  a  few  promises  on  this  point. 
"  Ask,"  says  God,  "  and  it  shall  be  given,  seek 
and  ye  shall  find,  knock  and  it  shall  be  opened 
unto  you."  How  absolute  these  promises.  What 
encouragement  they  afford  to  look  to  God  with 
the  fullest  confidence  that  he  will  come.  Take 
another :  "  Open  thy  mouth  wide  and  /  will  fill 
UP  What  a  promise !  God  does  not  wish  us 
satisfied  with  little  things.  He  wishes  to  do  great 
things.  Let  your  desires  enlarge  and  become  great, 
and  I  will  satisfy  them.  Repent,  labor,  and  toil 
for  great  things,  and  look  to  me  for  them,  by  faith, 
and  I  will  more  than  meet  your  expectations.  1 
might  multiply  promises  to  any  extent,  for  the 
Bible  is  full  of  them.  One  more,  however,  shall 
close  this  branch  of  the  subject.  "  Ye  shall  seek 
me  and  find  me,  when  ye  shall  search  for  me 
with  all  your  heart."  This  promise  specifies  the 
time  when  God  will  be  found  by  any  church,  or 
individual.  Just  when  ye  seek  me*  with  all  the 
heart  is  my  set  time  to  favor  Zion. 

I  have  now  given  you  God's  testimony  on  this 
point.  He  is  ready  to  bless  this  people  if  they  will 
prepare    the   way  of   the   Lord.      Will   you  do    it  ? 


20  PREPARE  THE  WAY. 

Keep  in  view,  if  you  neglect  this  duty,  God  will 
hold  you  responsible  for  every  soul  that  would  be 
converted  if  you  came  up  to  his  help.  Will  you 
go  up  to  the  judgment,  and  have  the  blood  of  these 
sinners  on  your  hands,  or  will  you  repent  and  pre- 
pare the  way  of  the  Lord  ?  What  does  your  con- 
science say,  and  what  is  your  decision? 

Do  I  hear  one  raising  the  question,  "  What  can  I 
do  to  prepare  the  way  of  the  Lord  ?  I  am  not  will- 
ing to  meet  the  fearful  responsibility  of  living  as  I 
have  done.  I  must  awake.  Tell  me  what  I  can 
do  ?  "  I  would  to  God  that  every  professing  Chris- 
tian in  this  place  were  ready  to  raise  that  question 
honestly.  With  what  delight  I  would  answer  it. 
"  What !  "  says  one,  "  can  you  show  us  how  we  can 
secure  a  revival  in  this  place  ? "  Most  certainly 
we  can.  That  is  our  work  as  ministers,  to  show 
men  how  they  can  secure  God's  blessing.  Will 
yon  listen  to  me  if  1  will  undertake  it?  Does 
your  heart  respond,  "  Yes,  most  gladly  ;  we  will  do 
anything,  if  God  will  only  come."  Very  well ;  you 
keep  that  promise,  and  make  it  good  while  I  proceed, 
and  he  will  come.  He  will  come  to  your  heart  and 
your  family,  perhaps ;  and  oh !  how  Heaven  will 
rejoice  over  the  conversion  of  those  children  or  that 
husband  or  wife  or  neighbor.  "  But  what  can  v\'e 
do  ?  "     I  answer,  — 

1.   You  must  be  willing  to  be  told  of  your  faults. 

This  looks  like  a  simple  step  to   start  with,  but 


PREPARE  THE  WAY.  21 

much  hangs  upon  it.  God  cannot  and  will  not 
bless  you  until  you  are  willing  to  know  your  heart. 
As  a  general  thing,  when  men  are  in  a  wrong  state 
of  mind,  they  are  not  willing  to  know  their  true 
state.  The  Saviour  affirmed  concerning  such,  that 
they  hate  the  light,  and  neither  come  to  the  light, 
lest  their  deeds  should  be  reproved. 

Men  love  to  be  flattered  in  their  sins ;  they  do 
not  love  that  kind  of  preaching  which  lays  open 
their  wrongs;  and  this 'is  the  state  of  things  in 
many  of  our  churches  at  the  present  day.  They 
have  their  idol  sins,  and  they  are  determined  to 
cling  to  them.  They  do  not  wish  ministers  to  med- 
dle with  such  matters.  How  liberal  some  men  will 
be  to  support  ministers,  if  they  will  only  be  cau- 
tious, and  not  probe  their  hearts  with  God's  truth. 
Preach  the  truth  in  general  terms,  so  as  not  to  hit 
any  particular  sin  or  sinner,  and  that  is  the  kind  of 
preaching  that  suits  this  age.  Now  mark,  if  this 
church  is  in  that  state  of  mind,  God  will  not  bless, 
unless  you  repent.  You  must  be  willing  to  know 
your  heart.  Will  you  sit  down  here,  and  let  me 
point  out  your  sins  faithfully,  as  far  as  I  know  them, 
and  as  I  learn  them  from  time  to  time  ?  Do  not 
deceive  yourself  on  this  point.  It  will  cost  you 
an  effort  to  become  honest  enough  to  be  willing 
to  let  the  full  blaze  of  truth  in  upon  your  hearts. 
You  will  be  patient,  perhaps,  while  I  point  out 
some  of  your  sins ;    but  when   I  come  to  put  my 


22  PREPARE  THE  WAY.    . 

hand  on  that  idol  so  dear  to  you,  how  that  heart 
will  rebel. 

Remember,  my  brother,  if  you  would  have  God's 
blessing  you  must  be  willing  to  know  your  whole 
heart.  Think,  for  a  moment,  why  should  you  be 
unwilling?  Are  your  wrongs  a  blessing,  that  you 
should  cling  to  them  or  cover  them  up  ?  Some  men 
seem  to  guard  and  fortify  themselves  in  their  wrongs, 
as  though  their  eternal  life  hung  upon  that  course. 
My  dear  hearer,  pause  for  a  moment  and  reflect. 
Your  wrongs  are  your  only  curse.  They  are  the 
cause  of  all  your  wretchedness,  and  they  are  the 
things  that  will  sink  your  soul  deep  in  hell  unless 
you  see  and  put  them  away.  What  separates  be- 
tween your  soul  and  your  Maker,  and  shuts  his 
blessing  from  your  heart  just  now?  God  answers, 
"  Your  iniquity." 

What  grieves  the  Holy  Spirit  from  you,  shuts 
heaven's  door  in  your  face,  and  your  poor  spirit  out 
of  heaven  ?  I  answer,  nothing  but  your  unrepented 
iniquities.  This  you  cannot  deny.  With  these  ac- 
knowledged facts,  then,  staring  you  in  the  face,  will 
you  still  persist  in  being  unw^illing  to  know  your 
wrongs  ?  Will  you  call  ministers  hard,  severe,  and 
unreasonable,  who  faithfully  point  them  out  ?  Shall 
I  become  your  enemy  if  I  tell  you  the  truth,  and 
the  whole  truth  ?  I  should  be  your  enemy  in 
reality  if  I  should  cover  up  and  hide  from  your 
eye   your  wrongs.      To   do   it,  would   be   to   take 


PREPARE   THE  WAY.  23 

the   direct  course  to  damn  both  your  soul  and  my 
own. 

God  declares  that  he  will  require  the  blood  of  the 
lost  at  the  hands  of  the  unfaithful  minister,  who 
has  refused  to  show  the  people  their  sins,  and  warn 
them  of  their  danger.  Let  me  ask,  therefore,  Do 
you  wish  us,  as  ministers,  to  bring  the  curse  of  God 
upon  ourselves  and  the  people  to  whom  we  minis- 
ter ?  Do  you  answer,  no  ?  Then  I  ask.  Will  you 
sit  here  and  let  us  search  you  with  great  faithful- 
aess,  with  God's  ti'uth  ?  and  while  we  do  it,  will 
you  cry  out  to  God  with  an  honest  heart,  " '  Search 
me,  O  God,  and  try  my  ways.'  Go  to  the  bottom 
of  my  heart,  and  make  me  to  know  the  worst  of 
my  case  "  ? 

Coming  into  this  honest  state  of  mind  is  one 
important  step  gained  towards  preparing  the  way 
of  the  Lord.  Keep  this  in  view  :  If  you  begin  to 
fight,  reject  and  cavil  with  God's  truth,  he  will  curse 
you  with  barrenness  and  leanness  of  heart,  and  give 
you  over  to  pursue  your  own  chosen  way  to  hell. 

2.  If  you  would  prepare  the  way  of  the  Lord  you 
must  make  up  your  mind  to  reduce  to  practice,  at 
once,  the  instruction  imparted  from  time  to  time,  as 
far  as  that  instruction  is  in  harmony  with  the  Bible 

I  do  not  ask  you  to  practise  any  instruction  I 
may  impart,  any  farther  than  it  harmonizes  with 
God's  truth.  But  as  far  as  it  is  in  harmony  with 
the  Bible,  we  have  a  right  to  ask  you  to  practise  it 


2-4  PREPARE  THE  WAY. 

God  demands  it  at  your  hands,  and  you  have  not 
the  right  to  refuse  to  do  it.  If  we  are  what  we 
profess  to  be,  we  are  ambassadors  for  Christ.  We 
come  in  his  name  to  expound  and  enforce  the 
claims  of  God  upon  you.  What  right  have  you  then 
to  reject  and  refuse  to  practise  God's  claims  ? 

Do  you  think  you  can  prepare  the  way  of  the 
Lord  while  you  refuse  to  practise  God's  truth  ? 
What !  secure  God's  blessing  while  you  refuse 
obedience  ?  Think  of  it.  What  does  any  impeni-' 
tent  sinner  do  more  than  to  refuse  to  obey  his 
Maker  ?  Nay,  more,  what  does  the  Devil  but  dis- 
obey ?  Now  if  you  put  yourself  on  a  level  with  the 
Devil  and  impenitent  men,  do  you  expect  you  can 
prepare  the  way  of  the  Lord  in  that  state  of  heart? 
It  is  impossible !  Infinitely  ridiculous  to  think  you 
can  prepare  God's  way  without  giving  yourself  up 
to  practise  his  demands.  Here  lies  the  secret  why 
this  community  are  not  saved.  It  is  not  because 
you  have  not  had  the  Gospel.  You  come  and  go, 
like  the  door  upon  its  hinges,  and  hear  the  Gospel, 
but  you  do  not  intend  to  practise  it.  God  looks 
down  from  heaven  and  proclaims  "  Be  ye  doers 
OF  the  word,  and  not  hearers  onlyP  Up  to  this 
hour  many  of  you  have  been  hearers  only.  You 
have  made  no  calculation  to  practise  the  Gospel. 
God  demands  practice,  you  withhold  the  practice 
and  then  think  it  strange  you  do  not  have  a 
blessing.     How  many  of   you   here  to-day  are  ex- 


PREPARE  THE  WAY.  25 

pecting  to  practise  what  you  hear  ?  Supposing  I 
should  now  request  all  in  this  congregation  to  stand 
up,  who  would  solemnly  promise  to  reduce  this  ser- 
mon to  practice,  how  many  do  you  suppose  would 
rise  ?  Do  you  reply  "  I  do  not  want  to  promise." 
Ah  I  that  lets  out  the  heart.  When  you  are  deter- 
mined to  do  a  thing,  you  are  not  afraid  to  promise. 
Now  keep  before  your  minds  this  truth  and  think  of 
it  as  you  go  out  and  as  you  come  in.  God  never 
will  bless  you  in  that  state  of  heart.  You  must 
make  up  your  minds  to  practise  instructions.  You 
must  come  here  to  hear,  to  learn  your  duty  and  then 
go  out  and  do  it.  What  is  the  object  of  preaching  ? 
What  is  the  object  of  hearing?  If  you  had  Paul  with 
all  his  faithfulness,  or  an  angel  from  heaven,  they 
could  not  benefit  a  man  of  you,  unless  you  would 
reduce  their  instructions  to  practice.  What  say 
you  ?  Will  you  obey  ?  Will  you  begin  now  ?  Now, 
while  on  your  seats,  promise  God  ?  Promise  him 
this  moment  you  will  give  yourselves  up  to  practise 
the  truth  ?  Do  you  do  it  ?  If  you  say  yes,  keep  in 
view  you  give  that  pledge  to  God,  not  to  me.  Oh ! 
may  Heaven  record,  and  help  you  to  keep  it. 

3.  If  you  would  prepare  the  way  -of  the  Lord  you 
must  commence  and  pursue  a  rigid  course  of  self- 
examination. 

Much  depends  upon  this  step.  This  duty  neg- 
lected and  all  is  a  failure.  If  I  knew  I  could  not 
persuade  one  in  this  community  to  attend  to  this 


26  PREPARE  THE  WAY. 

duty,  I  would  leave  forthwith.  I  should  know  I 
could  not  do  good  here.  No  man  ever  repented  of 
his  sins  until  he  first  saw  himself  to  be  a  sinner,  and 
no  man  ever  saw  himself  to  be  a  sinner  without  self- 
examination.  The  Spirit  of  God  always  carries  the 
mind  through  that  process  in  producing  conviction. 
What  is  conviction  ?  I  answer,  it  is  your  having  a 
clear  view  of  the  fact  that  you  are  wrong.  How 
can  you  obtain  that?  Only  by  comparing  your 
heart  and  life  with  some  standard  of  right.  The 
Spirit  of  God  convicts  by  carrying  the  mind  through 
that  process.  This,  in  some  instances,  is  done  very 
quick,  as  the  mind  can  act  like  lightning. 

Now  if  you  turn  the  eye  of  your  mind  from  the 
standard  of  right,  and  persevere  in  doing  so,  you 
wiU  not  see  your  sins  in  a  clear  light,  and  of  course 
you  will  not  repent.  If  you  want  a  thorough  re- 
vival here,  this  church  must  be  crushed  down  in  the 
dust  under  a  sense  of  her  guilt,  her  great  guilt. 
You  have  been  a  wicked  church.  How  you  have 
lived  here  without  a  revival.  Souls  all  around  you 
have  been  making  fearful  strides  towards  hell,  and 
hardly  a  warning  voice  have  they  heard  from  this 
people.  How  the  world  has  eaten  out  all  your  piety. 
How  little  you  have  thought  of  God  and  the  salva- 
tion of  men.  Do  you  imagine  you  can  jump  right 
into  a  revival  state,  without  seeing  this  great  guilt 
and  confessing  it  ?  It  is  impossible.  You  must  see 
your  heart.     You  nuist  use  the  means  to  sec  your 


PREPARE  THE  WAY.  27 

heart,  if  you  would  prepare  God's  way.  Self-ex- 
amination is  the  means.  If  you  will  attend  to  this 
duty  as  you  ought,  God  will  show  you  your  hearts. 
He  will  be  thorough  with  you.  He  will  give  you  an 
old-fashioned  revival.  A  revival  that  will  break  up 
the  fallow  ground  of  your  heart.  But  in  attending 
to  this  duty  of  self-examination  you  must  look  to  it 
that  you  do  not  set  up  any  false  standards  by  which 
to  try  yourself.  1.  Do  not  compare  yourself  with 
your  creed.  That  is  an  uninspired  standard  and 
may  be  imperfect.  2.  Do  not  compare  yourselves' 
among  yourselves,  for  Paul  says  of  such,  that  they 
are  not  wise.  You  may  have  as  much  piety  as 
many  in  the  church,  and  yet  be  in  a  very  bad  state. 
3.  But  take  the  Bible,  that  perfect  standard,  the 
book  by  which  you  are  to  be  judged  at  the  last  day, 
and  bring  your  heart  and  life  in  warm  contact  with 
its  searching  truths.  Avoid  another  thing,  namely, 
thinking  you  are  right,  because  others  think  you  a 
Christian,  and  in  a  good  state.  Their  opinion  will 
not  settle  the  matter  for  you  at  the  judgment.  Then, 
you  must  be  tested  by  the  Bible.  Consequently  you 
should  bring  your  life  to  that  test  now. 

Begin  with  the  Sermon  on  the  Mount.  Read  it 
carefully  and  prayerfully.  Drop  on  your  knees  and 
implore  God  to  show  you  your  sins  in  the  light  of  its 
truths.  Then  read  every  verse,  and  put  the  question 
home  to  your  heart,  as  you  pass  along,  "  Am  I  in  the 
state  of  heart  described  in  this  verse  ?  "     "  Have  I 


28  rmiPAKE  THE  way. 

done  the  duty  it  demands,  or  have  I  neglected  to  do 
what  it  requires  ?  "  If  deficient,  mark  that  down  as 
a  sin,  and  then  take  the  next  verse,  and  the  next, 
until  you  get  through  the  sermon.  Be  faithful  to 
yourself.  Then  take  other  portions  of  the  Bible  in 
the  same  way,  until  your  heart  is  overwhelmed  with 
your  guilt.  During  this  process  keep  this  truth  dis- 
tinctly before  your  mind,  that  to  neglect  to  do  what 
the  Bible  requires  is  sin,  or  to  do  what  it  prohibits  is 
sin.  Now  will  you  attend  to  this  duty  ?  Will  you 
do  it  faithfully  ?  You  cannot  prepare  the  way  of  the 
Lord  and  neglect  it.  Will  you  set  apart  a  season 
every  day  to  attend  to  this  work  ? 

Edwards  and  Payson  and  other  men  of  God  have 
attended  to  it.  That  was  what  drove  them  to  the 
mercy-seat  in  such  agony  for  help.  They  saw  their 
unworthiness  and  their  sins  in  the  light  of  God's 
truth,  and  flew  to  Christ  for  pardon.  The  Redeemer 
opened  the  windows  of  heaven  over  their  spirits  and 
baptized  them  with  the  Holy  Ghost.  He  will  do  so 
by  us,  if  we  will  walk  in  their  footsteps.  Doubtless 
there  are  multitudes  in  the  church  who  think  they 
are  in  the  way  to  heaven,  when  they  are  in  the  way 
to  hell,  simply  because  they  never  examine  their 
hearts  to  learn  their  condition.  Oh  !  what  a  fearful 
day  it  will  be  to  them  when  they  open  their  eyes  in 
the  eternal  world  and  find  themselves  lost,  in  conse- 
quence of  neglecting  this  duty.  How  they  will  then 
wish  they  had  attended  to  this  matter  rigidly. 


PREPARE   THE   WAY.  29 

Will  you  do  it  ?  Will  you  begin  to-day  ?  Will 
you  make  personal  work  of  this  matter  ?  No  one 
can  do  this  work  for  you.  If  you  will  do  it,  soon  we 
shall  find  you  on  your  faces  crying  for  mercy.  God's 
way  will  be  prepared,  and  the  messenger  of  the  cov- 
enant will  suddenly  come  to  his  temple. 

4.  The  next  step  in  order  in  attending  to  this  work 
is  repentance.  To  see  your  sins  is  one  thing,  to 
repent  of  them  is  another.  John,  in  connection  with 
my  text,  pressed  the  conscience  of  the  Jews  with  this 
duty,  and  cried  out  to  those  mere  formalists.  Repent, 
Repent,  for  the  kingdom  of  heaven  is  at  hand. 
They  professed  to  be  God's  children  and  they  attended 
to  the  outward  forms  of  religion  more  abundantly 
than  many  in  the  church  do  now.  Notwithstanding 
all  this,  John  declared  they  were  exposed  to  the 
wrath  of  God.  He  was  a  faithful  servant  of  God. 
He  did  not  flatter  men  in  their  sins.  Hear  him  ad- 
dress the  Pharisees  and  Sadducees  as  they  approach 
him  to  be  baptized.  "  O  generation  of  vipers,  who 
hath  warned  you  to  flee  from  the  wrath  to  come  ?  " 
What  language!  You  would  exclaim, —  severity, 
vulgarity,  and  refuse  to  hear  such  preaching,  if  min- 
isters should  be  half  as  faithful  at  this  day. 

But  the  church  need  a  John  the  Baptist  to  go 
through  the  whole  land  now,  to  show  her  her  sins  and 
press  her  to  immediate  repentance.  She  has  become 
worldly,  proud,  and  formal  in  her  religion.  She  does 
not  like  the  self-denying  duties  of  the  Gospel.     She 


80  PREPARE   THE   WAY. 

will  become  very  restive  and  uneasy  under  the  plain 
truths  of  the  Bible,  such  as  John,  Christ,  and  his 
Apostles  preached.  She  wants  a  kind  of  preaching 
that  is  more  scientific  and  refined,  and  better  adapted 
to  the  age  in  which  we  live.  This  is  her  plea.  This 
pressing  men  to  repent  now,  and  threatening  them 
with  hell  if  they  neglect  to  do  it,  is  not  the  kind 
of  preaching  she  relishes.  There  is  such  a  want  of 
refinement  about  it,  says  one,  I  cannot  endure  it. 

My  dear  hearer,  stop  and  think.  When  you  have 
become  so  wonderfully  refined  in  your  notions  and 
views  of  things  that  you  cannot  love  or  even  bear 
the  plain  naked  truth  of  the  Gospel,  you  may  know 
there  is  a  cause  for  it.  Your  heart  is  so  in  love  with 
sin  that  you  cannot  bear  the  ti'uth.  This  is  the  secret 
of  the  whole  matter.  What  wonderfully  refined 
beings  we  have  in  this  age.  The  naked  truth  is  not 
refined  enough  to  suit  such  tastes.  They  are  refined 
enough  for  God,  or  he  would  have  revealed  different 
ones.  They  are  refined  enough  for  angels,  for  they 
are  desirous  to  look  into  them.  But  for  the  wise 
ones  of  this  age  they  have  no  charms.  What  con- 
summate folly !  How  God  will  show  up  snch  wis- 
dom at  another  day.  Have  we  forgotten  that  we  are 
indebted  to  the  truths  of  the  Bible  for  all  the  refine- 
ment there  is  on  earth?  Is  sin  refinement?  If  so 
the  Devil  is  much  more  refined  than  we  are.  Sin  is 
debasing,  degrading,  mean,  contemptible,  and  any- 
thing but  refining  in  its  tendency.     Understanding 


PREPARE  THE  WAY.  31 

the  great  principles  and  doctrines  of  the  Bible,  and 
conforming  the  heart  and  life  to  them,  is  refinement 
such  as  Heaven  loves  and  adores.  It  is  godlike  and 
noble. 

Sanctify  them  through  thy  truth,  prayed  Christ 
to  his  Father.  That  is,  refine,  ennoble  and  make 
them  godlike  through  thy  truth,  and  fit  them  thus 
to  become,  the  companions  of  angels.  Fit  them 
through  the  plain  truths  of  the  Gospel,  to  step 
into  the  most  refined  society  of  the  universe.  Re- 
pentance takes  away  a  want  of  refinement  and 
brings  the  soul  to  the  cross  of  Christ,  where  it  is 
purified  and  fitted  for  heaven.  How  quick  it  will 
mate  a  sober  man  of  the  drunkard  ;  convert  that 
licentious  man  and  bring  him  into  a  state  of 
purity.  It  arrested  the  bloody  Saul  of  Tarsus  in 
the  midst  of  his  murderous  work,  and  moulded 
his  heart  all  over  into  the  very  spirit  and  temper 
of  heaven,  and  made  him  a  Paul  and  a  herald 
of  salvation  to  thousands  of  his  race.  Let  it  be 
exercised  by  every  heart  and  it  would  uproot  all 
sin,  sweep  away  every  abomination,  convert  the  hu- 
man race  into  a  state  of  purity  and  holines.s,  and 
make  a  heaven  of  this  world. 

This  repentance  God  demands  at  the  hands  of 
this  church  to  prepare  his  way.  He  cannot  con- 
sistently come  to  your  help  without  it. 

"  Repent  ye,  therefore,"  says  Peter  to  the  Jews, 
"  and  be  converted,  that  your  sins  may  be   blotted 


32  PREPARE  THE  WAY. 

out,  when  the  times  of  refreshing  shall  come  from 
the  presence  of  the  Lord." 

This  church  has  lived  in  a  cold  state  for  months, 
while  sinners  all  around  you  have  been  in  the 
way  to  hell.  This  you  know.  You  know,  more- 
over, that  you  cannot  thus  neglect  your  duty  to 
God  and  man  without  guilt, —  great  guilt.  God 
demands  of  you  to  repent  of  this  course  of  living 
and  return  to  him  with  all  your  heart,  and  he 
will  return  to  you,  and  the  times  of  refreshing 
shall  come  from  the  presence  of  the  Lord.  Shall 
this  step  now  be  taken  by  every  heart,  or  shall  it 
not  ?  You  must  decide  it  individually.  What 
say  you  ? 

5.  Again,  if  you  would  prepare  the  way  of  the 
Lord  you  must  advance  one  step  beyond  repent- 
ance. You  must  take  up  the  stumbling-blocks 
you  have  thrown  before  the  wicked,  and  your 
brethren,  by  a  humble  broken-hearted  confession. 

Such  is  the  conduct  of  professing  Christians,  in 
many  instances,  that  their  lives  become  a  stum- 
bling-block to  impenitent  sinners.  They  are  right 
in  the  way  of  their  salvation,  and  their  friends, 
perhaps,  are  in  danger  of  stumbling  into  hell  over 
their  conduct. 

God  speaks  to  such  and  presses  them  to  this 
duty.  He  says,  "  Take  up  the  stumbling-blocks  out 
of  the  way  of  my  people."  Husband,  wife,  parent, 
brother,  sister,  neighbor,  friend,  —  do  you  hear  God's 


PREPARE   THE  WAY.  33 

voice  ?  Go  home  and  take  up  that  stumbling-block. 
Do  it  quick,  or  that  relative  or  neighbor,  perhaps, 
will  stumble  into  eternal  ruin,  over  you. 

"  But  how  can  I  do  it  ?  "  says  one.  "  Let  me 
know ;  for  I  do  not  wish  to  stand  in  the  way  of 
others." 

I  answer,  There  is  but  one  way  to  take  up  a 
stumbling-block,  and  that  is  by  a  hearty  confes- 
sion. This  will  be  humiliating  to  you,  and  there 
are  many  in  the  church  too  proud  to  do  it.  "  If 
I  repent,"   says   one,  "  is   not  that  enough  ?  " 

I  answer,  No,  it  is  not  enough.  Take  a  case 
as  an  illustration  of  this  point.  In  a  place  where 
I  was  preaching  some  years  since,  an  old  back- 
slider repeiited  one  Sabbath  evening,  and  conse- 
crated himself  anew  to  God.  The  next  morning 
I  was  in  the  shop  of  an  impenitent  man,  and 
while  there,  named  the  circumstance  of  this  man's 
speaking  and  praying  in  meeting  the  night  pre- 
vious. He  exclaimed,  "  Well,  I  am  glad  I  was  not 
there  to  hear  him,  for  had  I  been  present  I  would 
have  taken  my  hat  and  left  the  house  forthwith." 
I  said  to  him,  "  Why  so  ?  Are  you  not  desirous  to 
have  your  neighbors  repent?"  "Repent,  Sir,"  said 
he,  "  yes,  but  I  have  no  confidence  in  him,  and  I  do 
not  wish  to  hear  him  pray."  "  But  perhaps  he  has 
repented,  and  if  he  is  truly  penitent,  you  ought 
to  be  willing  and  even  rejoice  to  hear  him  pray," 
said  I.     "  But,"  said  he,  "  he  has  abused  me  wick- 


34  PREPARE  THE  WAY. 

edly,  and  I  must  have  some  evidence  of  penitence 
before  I  will  hear  him  pray,  unless  he  can  run  faster 
than  I  can." 

I  left  the  shop,  but  business  called  me  back  there 
again  before  night,  when  I  found  this  man  in  a 
different  state  of  mind  altogether.  He  came  to  me 
in  tears,  and  remarked,  "  Mr.  Day,  I  can  hear  that 
man  pray  now."  "  Ah ! "  said  I,  "  what  has  pro- 
duced this  change  in  your  feelings?"  "Oh!"  said 
he,  "  you  had  hardly  left  the  shop,  when  he  came 
in,  and  in  deep  emotion  took  me  by  the  hand,  and 
confessed  his  wrong  and'  besought  me  to  forgive 
him.  He  is  honest,"  said  he,  "  and  I  most  freely 
forgive  all.  I  wish  I  was  in  as  good  a  state  of 
mind  as  he  is.  Now,"  continued  he,  "•!  want  to 
hear  him  pray." 

Suppose  now  this  brother  had  entered  the  shop 
and  commenced  exhorting  that  sinner  to  repent. 
What  good  w^ould  it  have  done  ?  How  quick  he 
would  have  felt,  if  he  had  not  spoken  it  out,  "  Phy- 
sician, heal  thyself."  He  might  have  exhorted  him 
until  the  judgment  should  sit,  and  it  would  have 
done  no  good.  That  sinner  would  have  been  per- 
fectly fortified  against  all  his  exhortations,  however 
eloquent,  and  he  could  not  have  reached  him.  But 
as  he  stept  in  and  began  by  putting  his  finger  on 
his  own  w^rongs,  by  confession,  and  thus  took  that 
stumbling-block  out  of  the  way,  how  quick  it  dis- 
armed   him,    and   tore    away   the    breastwork    that 


PREPARE  THE  WAY.  35 

shielded  him,  and  the  way  of  the  Lord  is  prepared 
for  him  to  lead  that  soul  to  Christ. 

Take  another  case.  A  professing  Christian  once 
went  through  an  entire  neighborhood  and  confessed 
his  unfaithfulness  to  every  family,  and  a  revival 
followed.  Fifteen  of  the  converts  dated  their  first 
impressions  from  that  man's  confessions.  He  pre- 
pared the  way  of  the  Lord  by  taking  up  the 
stumbling-blocks.  Will  you  go  and  do  likewise  ? 
Let  this  church  be  thorough  in  this  matter,  if 
she  would  have  God's  way  thoroughly  prepared ; 
confess  to  one  another,  to  your  families  and  neigh- 
bors, and  see  how  quick  God  will  bless.  He 
will  use  even  your  confession  to  save  the  wick- 
ed, and  you  shall  soon  see  them  flocking  to 
.  Christ. 

6.  Purify  your  church  by  attending  to  all  cases  of 
discipline. 

You  have  covenanted  together  to  watch  over  each 
other.  If  a  brother  or  a  sister  wanders  from  the  path 
of  duty,  you  have  engaged  to  reprove  and  rebuke, 
if  necessary,  such  a  wanderer,  and  do  all  in  your 
power  to  reclaim  him.  This  is  one  of  the  duties 
of  church  relationship,  and  it  cannot  be  neglected 
without  guilt.  God  demands  it  at  the  hands  of 
eveiy  church.  If  a  brother  trespass,  go  and  tell  him 
his  fault,  is  Christ's  solemn  command.  How  the 
churches  neglect  this  duty.  If  a  brother  ti-espass, 
we  tell  the  fault  to  everybody  else  but   him,  and 


36  PREPARE   THE   WAY. 

thus  violate  our  covenant  obligations,  and  the 
solemn  commands  of  Christ.  This  is  common  busi- 
ness in  the  church,  and  yet  she  is  amazed  that  she 
is  not  blessed  with  a  revival.  Amazed  I  What 
church  can  expect  a  revival  under  such  circumstan- 
ces? Why  not  expect  a  revival  while  the  church 
is  ti'ampling  any  other  command  of  God  under  her 
feet?  The  God  that  commands  you  to  be  sober 
and  not  get  drunk ;  to  be  honest  and  not  steal ;  to 
be  truthful  and  not  lie  ;  commands  you  to  go  and 
tell  that  trespassing  brother  his  fault  betwixt  kim 

and    THEE     ALONE. 

Now  if  you  neglect  this  duty  you  trample  Divine 
authority  under  your  feet  as  much  as  if  you  should 
lie,  steal,  or  get  drunk.  It  is  a  sin  in  the  one  case 
as  much  as  in  the  other.  One  is  a  popular  sin  in 
consequence  of  its  being  common,  and  the  other 
an  unpopular  sin.  But  keep  in  view,  its  being 
common  does  not  whiten  it  into  a  virtue,  nor  take 
away  its  guilt. 

God  has  a  controversy  with  the  churches  on  this 
point.  How  he  rebuked  some  of  the  churches  in 
Asia  for  suffering  certain  characters  to  remain  in 
their  midst.  I  have  somewhat  against  thee,  said 
God,  for  neglecting  to  take  steps  to  reclaim  or  re- 
move such  cases.  We  should  remember  that  the 
power  of  the  whole  Jewish  camp  was  once  para- 
lyzed by  harboring  in  her  midst  one  wicked  man. 
God  uttered  his  voice   and  declared,  —  There  is  an 


PREPARE   THE   WAY.  37 

abominable  thing  in  your  midst,  which  is  the  cause 
of  my  forsaking  you,  and  now  you  cannot  stand  in 
the  presence  of  your  enemies.  They  were  power- 
less, and  the  enemy  could  vanquish  them  with  in- 
finite ease.  But  when  they  sanctified  themselves, 
by  putting  away  their  "  Achan,"  how  soon  they 
were  triumphant.  That  scrap  of  history  teaches 
a  very  important  lesson.  It  teaches  the  following 
things:  —  1.  That  the  power  of  the  church  to  reform 
the  world  does  not  depend  upon  numbers,  talent, 
or  wealth,  but  upon  her  being  pure^  so  as  to  keep 
God  with  her.  2.  If  she  harbors  wicked  men  in  her 
midst,  God  will  forsake  her,  and  then  she  is  shorn 
of  her  strength  to  save  the  world,  and  the  enemy 
will  triumph.  3.  When  she  will  repent  and  disci- 
pline her  members,  in  obedience  to  Christ's  com- 
mands, and  remove  all  dead  branches,  by  applying 
the  pruning-knife  to  those  who  refuse  to  be  reclaim- 
ed, then  God  will  return  to  the  church,  and  she  will 
be  mighty,  through  Him,  in  reforming  the  world. 
Now  if  this  church  is  in  fault  here,  will  she  prepare 
the  way  of  the  Lord  by  attending  to  this  duty?  Go 
at  once  and  hunt  up  all  your  delinquent  members, 
and  attend  to  this  matter  in  the  kindness  and  faith- 
fulness of  the  Gospel,  and  see  what  God  will  do 
for  you. 

7.  Put  away  your  party  feeling.  We  have  reason 
to  fear  that  many  in  the  church  and  ministry  have 
mistaken  party  or  sectarian  zeal  for  true  godliness.' 


38  PREPARE  THE   WAY. 

Zeal  for  a  party,  or  to  build  up  a  sect,  is  one  thing, 
and  zeal  for  God  and  the  salvation  of  the  world,  is 
quite  another  thing.  That  many  have  made  that 
fatal  mistake  is  evident  from  the  fact  that  they 
feel  comparatively  no  interest  in  a  revival  unless  it 
is  in  their  sect,  or  there  is  a  strong  probability  that 
it  will  give  strength  to  their  party.  No  matter 
how  many  souls  are  converted,  nor  how  much  God 
is  honored  in  their  salvation,  they  feel  no  interest. 
Instead  of  lending  a  helping  hand  to  advance  the 
work,  they  can  look  on  with  indifference,  or  stand 
aloof  from  it,  and  perhaps  exert  an  influence 
ag-ainst  it. 

All  heaven  looks  on  with  intense  interest,  and  re- 
joices if  but  one  sinner  is  converted,  whether  it  occur 
among  the  Baptists,  Congregationalists,  Methodists, 
or  any  other  sect,  and  they  do  not  wait  to  see  where 
they  will  join,  before  they  take  down  their  harps  to 
rejoice  over  their  salvation. 

This^is  the  spirit  of  Heaven,  and  if  you  are  a  child 
of  God,  your  heart  will  necessarily  beat  in  unison 
with  hearts  on  high.  I  very  much  doubt  that  man's 
piety  who  can  be  indiflercnt  when  he  knows  souls 
around  him  are  coming  into  the  kingdom.  Such 
a  state  of  heart  among  ministers  and  professed  Chris- 
tians will  grieve  the  Spirit  of  God,  and  is  in  the  way 
of  a  revival.  Paul  gives  it  a  correct  name  in  1  Cor. 
iii.  4 :  "  For  while  one  saith,  I  am  of  Paul ;  and  an- 
other, I  am  of  Apollos ;  are  ye  not  carnal  ?  "     It  is 


TRKPARE   THE   WAY.  39 

the  spirit  of  carnality  or  selfishness,  and  God  ab- 
hors it. 

Christ  prayed  that  all  his  disciples  might  be  one, 
as  he  and  the  Father  are  one.  John  xvii.  21.  This 
state  of  harmony  among  Christians  is  pleasing  to 
God,  and  where  it  exists,  God  will  honor  it  with 
his  presence  and  blessing.  Let  all  Christians  there- 
fore lay  aside  their  party  strife  and  sectarian  preju- 
dice, and  come  up  unitedly  to  God's  help,  and  we 
will  soon  learn  that  the  old  maxim  is  true  in  reli- 
gion as  well  as  in  other  things,  "  That  Union  is 
Strength."  When  Christians  are  of  "  one  heart 
and  one  soul,"  God's  way  will  be  prepared. 

8.  Be  willing  that  God  should  send  by  whom  he 
will  send.  Sometimes  church-members  and  minis- 
ters are  in  a  state  of  heart  where  they  wish  to  dic- 
tate to  God  in  relation  to  his  mode  of  working. 
They  would  like  a  revival,  but  they  want  the  privi- 
lege of  selecting  the  agents  God  shall  use  in  carrying 
on  his  work.  ,"  Work  by  our  church,"  says  one,  "  for 
we  are  the  nearest  right."  "  Work  by  me,"  says  the 
pastor,  "  for  I  cannot  have  a  work  here,  if  it  must  be 
carried  on  by  calling  in  foreign  help.  If  I  should 
call  in  foreign  aid,  and  God  should  bless  it,  my 
church  will  think  less  of  me  and  my  preaching." 
What  a  state  of  heart  that  must  be!  You  had 
rather  sinners  would  go  to  hell,  than  that  the 
people  should  think  less  of  you.  That  state  of 
feeling  in  the  ministry  is  wicked.     It  is  supremely 


40  PREPARE  THE   WAY. 

selfish.  God  abhors  it,  and  it  grieves  the  Holy- 
Ghost. 

Look  at  this  state  of  heart  for  a  moment.  "  If 
God  works  among  my  people  by  some  other  man, 
what  will  become  of  my  great  name  ? "  says  the 
minister.  When  ministers  become  anxious  about 
their  own  great  names  instead  of  that  of  God,  he 
will  not  bless  such  a  ministry  to  any  great-  extent. 
When  the  ministry  and  church  are  anxious  about 
God's  name  and  glory,  and  not  their  own,  and  when 
they  are  willing  that  their  names  should  be  blotted 
out  and  forgotten,  if  the  people  can  be  saved,  and 
God  honored  in  their  salvation,  then  God's  way  will 
be  prepared,  and  not  before.  The  church  and  min- 
istry must  come  into  a  state  where  they  can  offer  to 
God,  honestly  and  from  their  heart  of  hearts,  this 
prayer:  ^^  Send,  Lord,  by  whom  thou  wilt;  send, 
only  send  !  "  In  that  state,  God  will  hear.  In  that 
state,  God  will  answer.  What  would  you  think  of 
Peter,  if  he  had  been  in  a  state  of  heart  which 
would  have  prompted  him  to  feel  and  say,  "  If 
Paul  should  come  and  preach  to  this  people,  they 
would  probably  think  less  of  my  preaching"  ?  What 
had  Peter  to  do  with  that  matter,  as  long  as  Christ 
had  put  Paul  into  the  ministry,  as  well  as  himself? 
Even  if  Paul  could  move  a  class  of  minds  he  could 
not,  how  thankful  he  ought  to  be  that  God  could 
save  those  souls  by  the  labors  of  any  man ! 

If,  moreover,  the  love  of  souls  moved  Peter  to  his 


PREPARE  THE   WAY.  41 

work,  as  it  does  every  true  minister  of  Christ,  that 
will  be  true  of  him.  His  name  will  be  a  small  mat- 
ter in  his  estimation,  if  God's  name  can  be  honored, 
and  souls  saved.  That  will  be  the  great  moving 
principle  of  his  heart  and  life,  if  he  is  a  Christian. 
9.  You  must  put  away  your  opposition  to  means 
and  measures  which  God  owns  to  save  men,  in 
order  to  obey  the  command  in  this  text.  Ypu  must 
not  undertake  to  legislate  for  God  about  means,  any 
more  than  you  do  about  men,  if  you  would  secure 
God's  blessing.  God  will  not  suffer  you  to  dictate. 
It  is  not  your  place  to  dictate  him.  God's  place  is 
on  the  throne  to  direct,  and  ours  is  to  submit,  and 
take  his  blessings  in  any  way  he  may  see  fit  to  be- 
stow them,  and  be  thankful  to  have  them  in  any 
form.  The  human  heart  is  always  inclined  to  dic- 
tate. That  child  wants  its  supper,  but  it  will  not 
eat  unless  it  can  have  it  in  its  own  way.  "  Very 
well,"  says  the  father,  (who  sees  it  necessary  to  sub- 
due that  disposition  in  his  child,)  "  go  to  bed  with- 
out, my  child,  if  you  cannot  take  it  in  my  way."  So 
we  dictate  to  God.  We  want  a  revival,  but  we  want 
it  in  our  own  way.  We  must  have  God  give  us  a 
revival  by  such  and  such  means,  or  we  do  not  want 
it.  "  We  must  have  it  by  the  ordinary  means  of 
grace,"  says  one.  "  We  must  not  depart  from  our 
usual  form,  if  the  whole  town  go  to  hell.  We  must 
have  it  in  this  way  or  not  at  all."  "  No,"  says  an- 
other, "  we  must  have  it  by  extra  means  ;  we  do  not 


42  PREPARE   THE    WAY. 

want  it  by  the  ordinary  means."  Now  both  are 
wrong,  and  God  will  frown  upon  them.  You  must 
stop  dictating  to  God,  and  be  willing  to  have  it  by 
any  means  he  shall  see  fit  to  bless.  That  kind  of 
dictation  is  feeling  just  like  an  impenitent  sinner. 
He  wants  to  go  to  heaven,  but  he  wants  to  go  in 
his  own  way.  He  must  be  willing  to  go  God's  way, 
or  not  at  all.  So  with  us  ;  we  must  be  willing  to 
have  a  revival  in  God's  way,  or  not  have  it.  Are 
you  willing  God  should  come  in  his  own  way? 

10.  Finally,  if  you  would  obey  this  text,  you  must 
feel  your  dependence  upon  the  Spirit  to  bless  and 
'make  the  means  effectual,  while  we  use  them  to 
save  the  world. 

There  are  two  errors  against  which  the  church 
should  be  guarded,  both  of  which  are  fatal  to  revi- 
vals. 1.  You  teach  the  church  that  she  is  dependent 
upon  God  for  a  revival,  and  she  is  strongly  inclined 
to  fold  up  her  arms  and  sit  down  in  a  state  of  idle- 
ness, and  neglect  the  means  God  has  appointed  to 
be  used  to  save  the  world.  In  that  state,  you  urge 
her  to  use  means  to  promote  a  revival,  and  how 
quick  she  will  reply,  "  I  do  not  believe  in  getting  up 
a  revival.  God  gives  revivals,  and  our  place  is  to 
wait  God's  time."  Now,  that  God  gives  revivals  I 
have  no  doubt,  but  while  that  is  true,  he  has  ap- 
pointed means  to  be  used  by  the  church  and  minis- 
try to  promote  them,  and  for  a  church  to  expect  a 
revival  while  she  lives  in  neglect  of  the  means  which 


PREPARE   THE   WAY.  43 

God  has  appointed,  is  wicked  and  absurd.  The  ex- 
cuse that  you  do  not  believe  in  getting  up  revivals, 
as  you  term  it,  is  only  an  effort  to  cover  up  the  sin 
of  idleness  and  keep  your  conscience  still,  while  you 
live  at  ease  in  Zion  and  refuse  to  come  up  to  God's 
help.  You  wickedly  abuse  the  doctrine  of  depen- 
dence when  you  make  such  use  of  it.  You  bring  it 
forward  to  cover  up  your  wicked  neglect  of  duty, 
and  God  will  call  you  to  account  for  such  conduct. 
2.  Another  error  lies  here.  If  you  teach  the  church 
she  has  something  to  do  in  promoting  a  revival,  she 
is  strongly  inclined  to  forget  her  dependence  on 
God,  and  lean  upon  the  means  she  is  using,  instead 
of  leaning  upon  God. 

Both  of  these  states  are  wrong.  An  angel  could 
not  promote  a  revival  without  God's  help.  It  takes 
God's  Holy  Spirit  to  make  the  means  effectual,  but 
the  Spirit  is  not  sent  to  do  our  duty,  nor  to  work 
without  our  using  the  means,  but  to  bless  and  make 
the  means  effectual  when  we  use  them.  While 
therefore  we  are  in  the  use  of  all  the  means  God 
has  appointed  to  save  men,  we  should  not  lean  upon 
the  means,  but  upon  God,  and  cry  to  him  by  prayer 
day  and  night  to  make  the  means  effectual. 

We  are  Avorkers  together  with  God.  You  should 
get  up  little  praying  circles  all  over  the  place,  and 
cry  to  God  perseveringly  for  Divine  aid.  Give  him 
no  rest  until  he  establish  and  make  Jerusalem  a 
praise  in  this  community.    Remember,  a  Paul  might 


44  PREPARE   TIIK   WAY. 

plant  and  an  ApoUos  water,  but  it  took  God  to  give 
the  increase.  If  those  holy  men  could  not  succeed 
without  God,  what  miserable  headway  we  shall 
make  without  Divine  assistance. 


REMARKS. 


1.  God  is  ready  for  a  revival.  Prepare  my  way, 
says  God,  and  I  am  ready  to  come.  Behold  I  stand 
at  the  door  and  knock.  God  is  at  the  door  of  this 
church  knocking.  Will  you  hear  his  voice,  open  the 
door,  and  let  him  in  ? 

2.  God  waits  for  the  church  to  get  ready,  and  not 
the  church  for  God.  We  frequently  talk  about 
waiting  for  God,  as  though  we  were  ready,  but  he 
not.  But  the  precise  opposite  is  true.  God  is  ready 
and  waiting  for  us,  and  will  bless  us,  as  soon  as  we 
will  repent  and  turn  to  him.  To-day,  he  says,  after 
so  long  a  time,  if  ye  will  hear  my  voice  harden  not 
your  hearts.  Will  you  hear  his  voice  to-day?  He 
waits  to  be  gracious.  What  a  long  time  you  have 
put  him  off,  by  refusing  to  come  to  your  duty.  Will 
you  put  him  off  still  ? 

3.  God  cannot  revive  his  work  until  the  church 
will  repent  and  come  up  to  his  help,  without  alter- 
ing his  plan.  God's  plan  is  to  combine  human  and 
divine  agency  in  saving  the  world.  That  is  a  work 
he  has  appointed  for  the  church  and  the  ministry  to 


PREPARE  THE   WAY.  45 

do,  and  he  never  will  do  that  for  them,  nor  carry  on 
the  work  without  them.  I  am  not  saying  what  he 
could  do,  but  what  he  does  not  and  will  not  do. 
He  has  put  the  Bible  into  the  hands  of  the  church, 
and  commanded  her  to  give  it  to  the  world.  That 
work  he  never  will  do  for  her.  She  can  let  the  world 
live  without  it,  but  he  will  hold  the  church  responsi- 
ble for  the  neglect.  He  has  commanded  her  to  preach 
the  Gospel  to  the  entire  world,  and  he  will  not  do 
this  work  for  her.  She  is  to  use  means  to  convert 
men,  and  promote  a  general  revival  throughout  the 
world,  but  he  will  not  use  those  means  for  her. 
When  she  will  come  up  to  his  help  and  do  her  part 
of  the  work,  and  look  to  him  for  help  and  to  add  his 
blessing,  he  will  do  it.  This  is  his  plan  and  he  will 
not  change  it,  nor  work  in  any  other  way.  If  this 
is  not  his  plan,  or  if  he  would  work  without  the 
church,  why  does  he  not  give  revivals  to  the 
heathen  world,  where  there  is  no  church  and  min- 
istry ?  He  does  not  do  it.  But  let  the  ministry  and 
church  go  there  with  the  Bible  to  preach  and  pray 
and  exhort  them  to  repent,  and  God  will  open  the 
windows  of  heaven  and  add  his  blessing,  when 
they  will  do  their  duty  and  throw  themselves  upon 
his  almighty  arm  for  help. 

This  is  the  Gospel  plan.  God  has  seen  fit  in 
infinite  wisdom  to  adopt  it,  and  he  will  not  change 
if.  We  may  neglect  our  part  of  the  work  as  we  are 
voluntary  agents,  but  God  will  hold  us  accountable. 


4G  I'RKl'ARK   THE   WAY. 

4.  If  there  is  no  revival  in  this  place,  the  church 
will  be  responsible  for  it.  I  have  shown  you  that 
God  is  ready  to  bless,  if  you  as  a  church  will  repent 
and  do  your  duty.  Now  what  do  you  intend  to 
do  ?  You  cannot  throw  off  this  responsibility.  It 
is  upon  you.  God  has  laid  it  there,  and  he  will 
hold  you  to  it,  at  your  last  account.  This  church 
may  neglect  her  duty  and  live  as  she  has  done,  but 
God  will  hold  you  strictly  accountable  for  every  soul 
that  would  be  saved  if  you  should  come  fully  up 
to  his  help.  Will  you  repent  and  take  hold  of  this 
work,  or  will  you  sleep  on  and  go  to  the  judgment 
covered  ail  over  with  the  blood  of  the  lost;  with 
the  blood  of  that  husband,  wife,  child,  or  neighbor 
on  your  hands  and  garments  ?  How  can  you  meet 
them  there  and  meet  your  judge  ?  What  a  mo- 
ment that  will  be  to  your  soul !  Will  you  go  home 
and  get  on  your  knees  and  tell  God  what  you  will 
do  ?  If  you  say  you  will  not  repent,  tell  him  so. 
If  you  are  determined  to  sleep  on  and  go  to  the 
judgment,  and  risk  it,  tell  God  so,  on  your  knees. 
If  you  say  you  will  repent  and  come  up  to  his 
help,  tell  him  so  honestly  and  ask  his  help.  How 
God  is  watching  around  your  hearts  just  now. 
Watching  for  your  decision.  Will  you  come  up 
to  his  help  ?  Remember,  as  you  leave  this  house, 
God  speaks  to  you  in  my  text  and  says,  "  Prepare 

YE    TUE    WAY    OF    TnE    liORD." 


11. 

LUKEVVAR^INESS. 

So  then  because   thou  art   lukewarm,  and  neither  cold  nor  hot, 
I  will  spew  thee  out  of  my  mouth.  —  Rev.  iii.  10. 

I.     TIIK    THREE    STATES    OF    HEART,    VIZ:   1.    COLD.      2.     HOT. 
3.     LUKEWARM. 

The  Bible  is  a  spiritual  mirror  into  which  the 
human  family  may  look  and  learn  the  true  state  of 
their  hearts.  A  correct  knowledge  of  one's  self  is 
vastly  important.  It  is  a  preparation  of  heart  that 
is  absolutely  essential  to  fit  an  individual  to  come 
to  Christ ;  no  one  ever  comes  to  Christ  without  it ; 
and  notwithstanding  this  is  true,  how  few  seek  or 
even  desire  it.  So  far  from  seeking  it,  there  are 
multitudes  in  the  church  who  will  hate,  fight,  and 
resist  that  kind  of  preaching  whicfi  is  calculated  to 
give  them  a  true  knowledge  of  themselves.  They 
choose  self-deception  in  preference  to  a  correct 
knowledge  of  their  own  hearts.  These  remarks 
may  look  extravagant  to  some,  but  a  thorough  ac- 
quaintance with  men  will  convince  any  individual 
of  their  truthfuhiess.  Pause  for  a  moment,  my 
liearer,  and  think.  What  an  exhibition  of  tlie 
wickedness  of  the  human  heart  is  here  presented. 


48  LUKEWARMNESS. 

A  being  created  in  the  image  of  God ;  capable 
of  knowing,  loving,  and  adoring  him  forever,  in 
which  case  he  would  be  a  fit  companion  of  angels 
and  all  the  holy  ones  on  high,  not  only  deliberately 
sins  and  renders  his  character  detestable  and  loath- 
some in  the  sight  of  all  good  beings,  but  then  settles 
down  in  a  state  of  heart  where  he  is  unwilling  to 
know  himself,  unwilling  to  look  at  his  own  wicked- 
ness, and  unwilling  to  see  it  as  it  is.  He  will  vol- 
untarily close  up  every  avenue  of  his  soul  against 
all  light  that  is  calculated  to  give  him  a  faithful 
view  of  his  dark  heart  and  rush  on  to  ruin.  What 
suicidal  work  !  How  deliberately  such  a  being 
fights  against  his  own  best  interest,  and  destroys 
his  own  happiness!  There  are  many  in  this  con- 
gregation, doubtless,  who  will  be  ready  to  exclaim, 
that  is  not  my  case.  Take  care,  my  hearer,  you 
may  be  the  very  man  God  is  describing  in  my  text. 
You  think  because  you  have  not  been  guilty  of  this, 
that,  or  the  other  outbreaking  sin,  and  because  you 
do  not  resist  and  fight  the  light  on  such  points,  you 
are  about  right. 

You  point  to  these  great  sinners,  and  you  think 
they  are  loathsome  sure  enough  ;  such  beings  ought 
to  be  damned,  in  your  estimation.  Now,  while  you 
are  pointing  to  such  sinners,  and  hating  and  pouring 
forth  your  bitter  denunciations  of  them,  you  may  be 
harboring  in  your  breast  a  state  of  heart  far  more 
hateful  in  the  sight  of  God  than  all  their  abomina- 


LUKEWARMNESS.  4'J 

tions.  The  text  brings  to  light  a  state  of  heart  that 
God  abhors  above  all  others.  So  ho  affirms.  "  I 
would,"  says  God,  "  that  ye  were  cold  or  hot."  The 
men  guilty  of  these  outbreaking  sins  are  the  cold 
ones,  as  we  will  soon  show ;  and  God  here  affirms 
that  he  prefers  even  that  state  to  the  liikeivurm  state. 
Lukewarm  individuals  are  not  guilty  of  outbreaking 
sins.  They  have  put  away  all  such  things,  and  are 
peculiarly  bitter  against  such  sins.  Thej  are  right, 
in  their  own  estimation,  as  the  connection  of  my 
text  will  show.  Let  us  hear  them  give  a?  description 
of  their  hearts.  They  may  speak  for  themselves. 
The  very  individuals  to  whom  God  addressed  the 
language  of  my  text,  bear  the  following  testimony 
in  relation  to  their  hearts  :  "  Because  thou  sayest," 
says  God,  "  I  am  rich,  and  increased  with  goods,  and 
have  need  of  nothing ;  and  knowesl  not  that  thou  art 
wretched,  and  miserable,  and  poor,  and  blind,  and 
nakedP 

This  is  the  testimony  of  lukewarm  hearts  concern- 
ing their  own  state,  and  God  has  put  it  on  record 
that  they  may  know  themselves,  if  they  will  take 
the  pains  to  look  into  the  perfect  law  of  liberty  that 
exhibits  all  hearts  in  their  true  light.  It  reflects  no 
false  view  of  man,  it  is  a  perfect  mirror,  and  through 
its  teachings  we  may  learn  our  true  state,  if  we  will. 
But  the  lukewarm  professor  is  the  last  being  to 
learn  his  true  state.  He  is  in  imminent  danger  of 
being  spewed    out   of   the  mouth  of    God,  and    he 


50  LUKEWARMNESS. 

knows  it  not.  He  docs  not  wish  to  know  it.  Ho 
will  not  look  at  the  passages  which  describe  his 
heart ;  or  if  he  does,  he  will  apply  them  to  some 
other  person.  I  am  rich  and  increased  in  goods, 
is  his  language.  /  am  right,  I  am  doing  my  duty. 
But  those  great  sinners,  how  he  hates  and  de- 
nounces them.  He  would  hurl  them  all  to  hell,  if 
he  had  it  in  his  power. 

Poor,  loathsome,  self-righteous  wretch  !  How  God 
abhors  you,  and  is  on  the  point  of  vomiting  you  up, 
and  you  know  it  not !  Sin  has  strangely  blinded 
your  eyes,  so  that  you  do  not  know  yourself.  Come, 
you  lukewarm  church-member,  wake  up,  wake  up, 
and  look  at  yourself.  Look  quick,  and  upon  your 
knees,  repent  before  your  doom  overtakes  you.  The 
imagery  in  this  text  is  impressive.  Let  us  turn  our 
attention  to  it  for  a  moment. 

The  literal  thing  referred  to  is  water  in  three 
stages  :  cold,  hot,  and  lukewarm.  If  y.ou  take  water 
into  the  stomach  in  a  cold  state,  it  will  receive  it 
without  loathing  ;  so  also  in  a  hot  state.  But  if  you 
reduce  it  to  a  middle  or  lukewarm  state,  the  stom- 
ach will  not  receive  it  without  loathing,  and  perhaps 
vomiting.  Now  for  the  application  of  this  impres- 
sive imagery.  As  your  stomach  loathes  lukewarm 
water,  says  God,  so  my  heart  loathes  and  hates  a 
lukewarm  professor  in  the  church.  As  your  stomach 
vomits  up  or  throws  off  the  water,  so,  says  God,  I 
will  spew  out  of  Miy  mouth  such  a  chinvii  or  church- 
menibrr,  unless  he  rc|n'nt. 


LUKEVVARMNESS.    *  51 

The  text  brings  to  light  three  distinct  states  of 
religious  feeling,  one  of  which  only  is  pleasing  to 
God.  There  is  a  state  of  feeling  described  by  the 
term  cold,  another  by  the  term  hot,  and  another  by 
the  terra  lukewarm.  The  state  of  feeling  described 
by  the  term  cold,  God  hates;  that  described  by  the 
term  hot,  he  loves  and  admires.  This  is  the  temper- 
ature of  the  hearts  in  heaven  ;  they  are  in  the  hot 
state.  Their  hearts  flow  out  in  stipreme  love  to 
God,  and  equal  love  to  each  other.  But  that  state 
of  heart  described  by  the  terra  lukewarm,  God  ab- 
hors above  all  others.  This  is  right.  Who  would 
not  abhor  such  a  being  ?  Everybody  despises  a 
fence-man.  God  wants  beings  to  take  ground  some- 
where, and  every  honest  man  will  do  it.  This  striv- 
ing to  strike  hands  with  God  and  the  Devil  at  the 
same  tirae,  and  being  on  good  terms  with  both,  God 
cannot  and  will  not  endure.  God  has  no  fellowship 
with  the  Devil,  and  he  abhors  those  who  will  fellow- 
ship him.  If  you  want  the  Devil,  says  God,  take 
the  Devil,  and  be  open  about  it.  But  if  you  want 
rne,  take  me ;  but  take  me  wdth  all  your  heart. 
"  Choose  you  whom  you  will  serve.  If  the  Lord 
be  God,  serve  him  ;  if  Baal,  serve  hlra." 

I  will  now  call  your  attentiou  to  these  three  dis- 
tinct states  of  mind,  to  help  you  to  ascertain  your 
true  position.  Will  you  be  honest,  look  evidence 
full  in  the  face,  and  decide  correctly?  A  wrong 
decision,  even  under  this  sermon,  may  prove  fatal  to 


52  *  LUKEWARMNESS. 

you.  How  important  that  you  know  your  where- 
abouts. God  help  you,  by  the  Holy  Ghost,  to  see 
your  heart  as  you  will  see  it  at  the  judgment. 

I.  We  will  commence  avith  the  cold  state. 

Here  are  two  opposite  states  of  heart,  or  religious 
feeling,  forming  a  perfect  contrast,  —  the  one  decid- 
edly for  God,  the  other  as  decidedly  against  him. 
The  cold  state  is  that  state  of  heart  which  leads  the 
individual  to  take  decided  ground  against  the  Chris- 
tian religion.  We  will  notice  a  few  developments 
of  his  heart,  that  we  may  understand  his  true  po- 
sition. 

1.  Then  I  remark,  that  the  individual  in  this  state 
of  heart  hates  the  Bible.  He  is  not  indifferent 
about  the  Bible  ;  far  from  it.  He  is  awake  in  rela- 
tion' to  that  book.  His  whole  heart  comes  out  in 
opposition  to  it.  A  single  case,  as  it  took  place  in 
Vermont,  will  illustrate  this  state  of  mind.  An  in- 
dividual who  was  under  conviction,  but  whose  heart 
was  still  in  open  hostility  to  God,  sat  reading  his 
Bible  in  his  room  one  day,  and,  while  thus  reading, 
he  became  so  offended  with  its  truths  that  he  hurled 
it  into  the  fire,  sprang  to  his  feet  and  exclaimed,  "  I 
will  not  read  such  a  book ! "  Now  the  state  of 
heart  that  man  was  in,  when  he  hurled  the  Bible 
into  the  fire,  was  the  cold  state.  This  cold  state 
does  not  always  manifest  itself  in  such  a  violent  fit 
of  rage,  but  the  person  in  this  state  of  heart  has  a 
settled  opposition  to  the  Bible.      He  does  not  like 


LUKEWARMNESS.  53 

its  doctrines,  nor  its  government.  He  dislikes  the 
God  of  the  Bible,  the  Saviour  of  the  Bible,  the 
whole  system  of  salvation  as  there  revealed  ;  and 
he  will  manifest  that  opposition  at  times,  and  thus 
hang  out  his  heart,  so  that  no  one  can  mistake  his 
true  position. 

2.  An  individual  in  this  cold  state  hates  also  the 
preaching  of  the  Gospel.  He  is  not  indifferent 
about  the  preaching  of  the  Gospel,  any  more  than 
he  is  about  the  Bible.  When  he  hears  the  Gospel 
he  is  awake,  all  awake.  He  will  hate,  fight,  and 
abuse  the  ministiy  who  preach  it;  perhaps  leave 
the  house  in  a  rage  when  it  is  faithfully  presented, 
and  pour  out  his  hostility  and  hatred  of  the  Gos- 
pel all  over  town.  Nothing  stirs  up  his  whole  heart 
like  a  clear,  faithful  sermon. 

3.  A  man  in  this  cold  state  hates  revivals.  He  is 
not  an  idle  spectator  in  times  of  the  special  out- 
pouring of  the  Holy  Spirit.  He  is  aroused,  and 
bestirs  himself,  and  you  will  hear  from  him.  He 
wishes  to  put  down  these  excitements  ;  he  does  not 
believe  in  them.  The  people  are  all  going  crazy. 
It  is  a  species  of  priestcraft,  or  a  mere  proselyting 
course  resorted  to  by  the  ministiy  to  make  converts 
to  their  sect.  He  cries  out  "  excitement,"  when  he 
is  more  excited  than  anybody  in  the  place,  perhaps. 
He  will  pitch  into  the  ministry  and  the  church,  and 
abuse  them  in  unmeasured  terms.  Mark  such  indi- 
viduals, and  write  "  cold,"  in  relation  to  religion,  all 


54  LUKEWARMNESS. 

over  them.  I  could  multiply  evidences  and  illustra- 
tions of  this  state  of  heart ;  but  I  forbear,  and  will 
only  add  that  they  hate  all  the  duties  and  require- 
ments of  religion.  The  more  they  see  of  it,  and  are 
brought  in  contact  with  it,  the  more  they  hate  it. 
II.  We  will  examine  that  state  of  religious 

FEELING    DESCRIBED    BY    THE    TERM    HOT. 

This  state  of  heart  is  pleasing  to  God,  as  we  have 
already  remarked.  All  that  is  necessary  to  under- 
stand this  state  of  feeling,  is  to  take  the  precise 
opposite  of  the  one  we  have  examined. 

1.  The  man  in  the  cold  state,  I  remarked,  hates  ■ 
the  Bible ;  the  one  in  the  hot  state  loves  it.  It  is 
dearer  to  him  than  all  other  books  on  earth.  He 
can  honestly  exclaim,  in  the  language  of  the  Psalm- 
ist, "  Oh,  how  love  I  thy  law !  Sweeter  also  than 
honey  and  the  honeycomb."  He  loves  its  doctrines 
and  he  loves  its  duties.  He  loves  its  promises 
and  he  loves  its  threatenings,  because  he  believes 
them  just  and  right ;  necessary  to  guard  and  pro- 
tect God's  authority  and  the  rights  of  the  uni- 
verse. He  loves  the  God  it  describes  and  the 
Saviour  it  reveals.  Its  system  of  mercy  captivates 
and  fires  up  his  whole  soul ;  and,  as  he  contemplates 
its  beauties,  he  is  ready  to  join  with  the  angels  who 
sung  over  the  plains  of  Bethlehem,  and  cry  "  Glory 
TO  God  in  the  Highest,  Amen  and  amen!"  He 
does  not  receive  the  New  Testament  as  of  Divine 
authority,  and  reject  the  Old,  nor  select  this,  that,  or 


LUKEWARMNESS.  55 

the  other  portion  as  Divinely  inspired,  and  reject 
other  portions  of  it  as  not  Divinely  inspired.  He  is 
no  such  an  inconsistent,  half-way,  hbsurd  infidel,  for 
such  infidels  ai'e  the  most  inconsistent  on  earth. 
The  Old  and  New  Testaments  are  so  linked  to- 
gether that  you  cannot  receive  the  one,  and  reject 
the  other,  as  every  thinking  man  who  has  in- 
vestigated that  question  very  well  knows.  They 
mutually  prove  each  other,  and  must  stand  or  fall 
together. 

The  truth  is,  you  must  receive  or  reject  the  Bible 
as  a  ivhole,  and  the  man  in  the  state  of  heart  I  am 
now  considering,  receives  it  as  a  whole.  He  has  no 
wish  to  dispense  with  any  part  of  it,  not  even  with 
one  of  its  doctrines.  He  binds  it  to  his  heart  as 
God  Almighty's  lamp,  put  into  his  hands  to  guide 
his  feet  through  this  dark  world  to  heaven,  and  he 
would  suffer  the  loss  of  all  things  earthly,  sooner 
than  be  deprived  of  it. 

2.  The  individual  in  this  state  of  heart  loves  the 
preaching  of  the  Gospel.  He,  too,  is  not  an  indif- 
ferent hearer  of  the  Gospel  ?  He  is  moved  by  it.  He 
is  all  ear,  all  awake  when  he  listens  to  the  faithful 
unfolding  of  this  grand  system  of  salvation.  I  have 
frequently  heard  men  in  this  state  of  mind  exclaim, 
"  Oh,  how  I  was  delighted  with  that  sermon  I  I 
could  have  sat  there  all  night,  and  heard  that  man 
preach."  It  was  not  a  captivating  manner  that  de- 
lighted him,  but  it  was  the  bringing  out,  expound- 


56  LUKEWARMNESS. 

ing  and  unfolding  the  great  but  simple  truths  of  the 
Gospel,  in  a  clear  and  forcible  manner.  This  it  was 
that  iirtd  up  his  soul,  and  made  it  glow  and  burn 
like  the  heart  of  an  angel,  for  the  time  being.  Do 
such  beings  want  the  theatre,  or  some  wonderful 
scientific  lecture  to  amuse  them  ?  Give  them  the 
Gospel,  and  they  are  captivated  with  it.  It  is  food 
to  their  souls.  Give  them  the  Gospel,  and  they  can 
dwell  upon  its  truths  endlessly. 

All  the  theatres  and  scientific  lectures  on  earth 
cannot  charm  and  delight  them  like  the  Gospel. 
They  love  its  duties.  They  love  its  terms,  and 
have  no  wish  to  alter  them.  They  love  it  because 
it  is  God's  Gospel.  It  is  his  plan  to  save  men. 
They  love  it  because  it  is  right,  and  because  it  un- 
folds in  a  striking  light  God's  great  heart  of  love 
and  compassion  for  this  fallen  world. 

3.  The  individud  in  this  state  of  mind  loves  revivals. 

Revivals  are  the  result  of  the  outpouring  of  God's 
Sphit,  applying  and  making  the  Gospel  effectual 
upon  the  hearts  of  men.  The  Spirit  convinces  men 
of  sin,  and  leads  them  to  cry  out  in  bitterness  of 
soul,  as  on  the  day  of  Pentecost,  "  What  must  I  do 
to  be  saved  ?  "  Under  this  convincing,  moving,  melt- 
ing influence,  the  sinner  flies  to  Christ  for  pardon 
and  salvation,  and  the  Spirit  renews  and  fits  the 
soul  for  heaven,  and  fills  it  with  joy  unutterable,  in 
many  instances.  This  is  the  crowning  work  of  the 
Gospel.     There  is  joy  in  heaven  at  such  times.    An- 


LUKEWARMNESS.  57 

gels  and  saints  above  rejoice.  Our  Saviour  informs 
us  that  "  there  is  joy  in  heaven  over  one  sinner  that 
repenteth."  The  true  saints  on  earth  rejoice.  "  Wilt 
thou  not  revive  us  again,"  says  the  Psalmist,  "that 
thy  people  may  rejoice  in  thee  ?  "  Hearts  in  this  hot 
state  beat  in  unison  with  hearts  on  high.  In  heaven 
they  praise  God  when  sinners  are  converted.  Pro- 
fessed Christians  on  earth,  who  have  the  spirit  and 
terriper  of  Heaven,  will  do  the  same.  Let  them  but 
learn  that  God  is  converting  sinners  around  them, 
and  their  souls  are  on  fire,  at  once.  They  would 
gladly  unite  with  the  angels  in  giving  glory  to  God 
for  this  grand  exhibition  of  divine  love.  They  are 
moved  at  such  times,  but  they  move  in  harmony 
with  God  and  his  angels.  They  are  moved  by  just 
the  opposite  spirit  that  moves  the  hearts  of  those 
in  a  cold  state.  Cold  hearts  are  moved  to  hate,  de- 
nounce and  do  all  in  their  power  to  put  down  re- 
vivals, while  individuals  in  the  hot  state  are  moved 
to  love,  rejoice  in  and  do  all  they  can  to  help  for- 
ward revivals.  In  a  word,  hearts  in  this  state  love 
all  the  duties  of  the  Christian  religion,  and  are  deeply 
enlisted  in  the  work  of  bringing  the  world  to  Christ. 
III.    We  come  now  to  consider  the  lukewarm 

STATE. 

There  are  multitudes  at  this  day,  in  our  churches, 
who  are  in  this  state  of  mind.  They  know  it  not 
because  they  will  not  examine  their  hearts  and  be 
faithful  to  themselves.     They  are  cases   difficult  to 


58  LUKEWARiMNESS. 

be  reached.  They  are  in  a  dangerous  state.  They 
will  be  damned  unless  they  can  be  aroused.  God 
will  spew  them  out  of  his  mouth  into  hell,  unless 
they  repent.  They  will  wake  vip  amid  its  burning 
embers,  and  feel  the  pangs  of  the  second  death, 
while  the  smoke  of  their  torment  will  'ascend  up  on 
high.  You  who  are  before  me  at  this  hour,  and 
whose  ear  I  am  addressing  at  this  moment,  and 
who  fill  seats  in  this  sanctuary  from  Sabbath  to 
Sabbath,  may  be  the  individuals  whom  God  is  ad- 
dressing in  this  part  of  my  subject.  Unless  you 
can  be  awakened  speedily,  you  may  know,  by  sad 
experience,  the    fearful   import  of  these  words,    "  I 

WILL    SPEW    THEE    OUT    OF     MY    MOUTH."        PaUSC,    my 

hearer,  for  this  once ;  be  candid  for  a  season,  and  put 
the  question  home  to  your  heart,  Is  this  my  state  ? 
Look  close,  weigh  the  evidence  I  will  now  present 
of  the  lukewarm  state,  and  decide  your  case  in  the 
light  of  truth,  and  decide  for  eternity. 

1.  Then,  I  remark,  one  of  the  first  steps  into  this 
state  of  mind  is  a  stationary,  or  stand-still  state. 
The  very  first  step  is,  coming  to  a  dead-stand  in  re- 
ligious growth.  To  help  you  to  understand  what  I 
mean  by  this  language,  a  few  remarks  in  explana- 
tion will  be  necessary. 

The  view  the  Bible  gives  of  the  living,  faithful 
child  of  God,  who  lives  in  the  daily  discharge  of  his 
duty  is  this.  He  is  always  taking  advanced  ground 
in  piety.     You  do  not  find  him  to-day  where  he  was 


LUKEWARMNESS.  59 

yesterday,  nor  this  week  where  he  was  last,  but 
advancing  on  the  heavenly  road.  If  he  does  his 
whole  duty,  he  will  be  rising  higher  and  higher  in 
piety  every  hour.  Take  a  few  Bible  illustrations 
on  this  point.  Prov.  iv.  18  :  "  But  the  path  of  the 
just  is  as  the  shining  light,  that  shineth  more  and 
more  unto  the  perfect  day."  Let  us  dwell  on  this 
passage  for  a  moment.  What  is  the  literal  thing 
referred  to  ?  It  is  the  sun  rising  in  the  morning. 
Most  or  all  of  you  present,  have  been  out  in  the 
morning  before  daylight.  As  the  sun  was  about 
to  make  its  appearance  on  this  part  of  the  earth, 
where  we  reside,  the  first  visible  indication  of  the 
fact  was  a  little  glimmering  of  light  in  the  eastern 
portion  of  the  heavens.  As  you  watched,  you  no- 
ticed that  that  light  increased  and  spread  over  the 
whole  heavens  until  the  sun  was  fully  visible,  and 
even  then  the  light  increased  in  power  until  it  passed 
on  to  the  meridian.  This  is  the  literal  thing,  or  the 
shining  light  referred  to.  Now  the  path  of  the  just 
resembles  this  shining  light.  Where  is  the  man 
when  he  is  first  converted?  The  light  in  his  soul 
is  like  that  little  glimmering  of  light  in  the  eastern 
horizon,  compared  with  what  it  will  be,  if  he  will 
live  so  as  not  to  grieve  the  Spirit,  and  drive  God 
away  from  his  heart.  His  light  will  increase  and 
increase  as  he  travels  the  whole  length  of  the  heav- 
enly road,  until  he  is  caught  up  to  the  third  heavens, 
and  stands  basking  under  the  full  blaze  of  the  light 


60  LUKEWARMNESS. 

of  the  Sun  of  Righteousness,  around  the  throne  of 
God  and  the  Lamb. 

But  let  us  take  another  view  of  this  passage, 
which  perhaps  will  make  this  matter  a  little  more 
clear.  "  THE  PATH  OF  THE  JUST."  Let 
me  suppose  for  a  moment  that  the  broad  aisle 
before  me  is  the  path  of  the  just.  On  either  side 
is  midnight  darkness,  while  the  broad  aisle  itself 
is  illuminated.  At  this  end,  however,  the  light  is 
dim  compared  with  the  other.  From  this  to  the 
other,  over  every  inch  of  ground  you  pass,  the 
light  increases  as  you  advance.  Now  let  a  man 
start  at  this  end  where  the  light  is  dim,  and  keep 
advancing  with  good  eyes,  wide  open,  what  will  be 
the  necessary  result  ?  He  will  find  the  light  in- 
creasing as  he  advances. 

Suppose  he  complains  that  he  has  no  more  light 
now  than  he  had  a  few  moments  ago.  "What  is 
his  position  ?     Why  he  is   in   the  stand-still  state. 

You  next  hear  him  complaining  that  the  light 
is  diminishing.  Where  is  he  now  ?  He  is  sliding 
back  ;    or,  to  use  the  Bible  term,  backsliding. 

At  length  he  exclaims,  "  I  am  all  in  midnight 
darkness."  Where  is  he  now  ?  He  has  wandered 
entirely  out  of  the  path,  on  either  side  of  which  is 
midnight.  Now,  my  hearer,  in  the  light  of  this 
imagery,  where  are  you?  Can  you  look  up  to 
God  and  say  without  hypocrisy,  my  light  has 
been   constantly   increasing   ever   since    I  was   first 


LUKEWARMNESS.  61 

converted  ?  If  you  should  speak  the  honest  truth 
would  you  not  be  constrained  to  say,  I  have  no 
more  light  and  love  to  God's  cause  than  I  had  a 
month,  a  year,  or  two  years  ago  ?  Or  is  your 
case  still  worse  and  more  alarming  ?  If  you  own 
the  whole  truth,  perhaps  you  would  exclaim.  Oh  ! 
that  I  loved  God,  the  Sabbath,  the  Bible,  the 
prayer-meeting,  and  the  souls  of  men  as  well  as 
I  did  when  I  was  first  converted.  Now  stop,  my 
hearer,  and  be  honest  for  a  moment.  Is  not  this 
last  position  precisely  yours  ?  Look  up  to  God 
solemnly  and  deny  it  if  you  can.  You  dare  not 
do  it.  Oh,  STOP,  STOP,  you  are  the  man!  "7 
will  spew  thee  out  of  my  movth"  says  God.  Think 
of  these  awful  words.  They  are  not  fulfilled  yet. 
God  is  merciful  and  long-suffering,  which  is  the 
reason  we  are  not  consumed.  Use  this  moment 
to  confess  this  awful  state  of  heart  which  God 
hates,  and  fly  to   Christ  for  forgiveness  at  once. 

2.  Another  evidence  of  a  lukewarm  state  is  this. 
You  keep  up  the  form  of  prayer,  but  get  no  an- 
swer. It  is  possible  that  there  are  some  before 
me  who  neglect  even  the  form.  That  such  are 
in  this  fearful  state  of  mind  no  sane  man  can 
doubt.  They  may  be  so  stupid  that  no  sermon 
can  reach  them;  but  remember,  my  precious  friend, 
the  agonies  of  the  second  death  will  arouse  you;  — 
but  we  will  not  stop  with  such  here.  The  class 
I  am  now  describing  keep  up  the  form  of  prayer, 


62  LUKEWARMNESS. 

and  satisfy  themselves  with  the  form.  They  re- 
ceive no  answer  and  do  not  expect  it.  They 
would  be  amazed  if  God  should  answer  their 
prayers.  They  have  lived  for  months  and  even 
years,  perhaps,  without  an  answer  to  prayer. 
Now  I  affirm  that  it  is  the  privilege  of  the 
living  Christian,  not  only  to  pray,  but  to  pray  so 
as  to  have  God  hear  and  answer  his  supplications. 
This  is  his  daily  privilege,  if  he  will  live  so  as 
not  to  grieve  the  Spirit.  If  an  answer  is  withheld, 
and  we  do  not  get  access  to  God  so  as  to  be  re- 
freshed while  we  pray,  the  fault  is  ours  and  not 
God's.  The  language  of  God  to  all  in  a  right 
state  is  this :  "  Every  one  that  asketh  receiveth, 
and  he  that  seeketh  findeth.  Whatsoever  things 
ye  desire  when  ye  pray,  believe  that  ye  receive 
them  and  ye  shall  have  them."  These  passages, 
the  living,  spiritual  child  of  God,  believes.  He 
looks  for  and  expects  an  answer,  and  is  grieved 
and  distressed  if  it  is  withheld.  If  we  have  no 
access  to  God,  and  an  answer  is  withheld,  the 
fault  is  ours  as  I  have  remarked  above.  So  God 
affirms  :  "  IVIine  arm  is  not  shortened  that  I  cannot 
save,  neither  is  mine  ear  heavy  that  I  cannot  hear," 
but  "  your  iniquity  has  separated  between  you  and 
your  God."  Individuals  in  this  loathsome,  luke- 
warm state  grieve  the  Spirit,  and  God  withdraws 
from  them.  He  will  not  hear  the  prayer  offered 
by  a  heart  while  in  this  state.     It  is  a  mere  form 


LUKEWARMXESS.  63 

of  words  with  no  unction,  no  soul  in  them.  It 
is  a  drawing  nigh  to  God  with  the  lips  while  the 
heart  is  far  from  him.  Now,  my  brother  or  sister, 
how  is  it  with  you  on  this  point  ?  Is  this  evi- 
dence against  you  ?  Look  God  in  the  face  now 
and  answer  this  question  honestly.  He  is  here  look- 
ing into  your  heart.  What  do  you  say  to  your 
Maker;  are  you  guilty  or  not  guilty?  When  did 
you  get  an  answer  to  prayer?  When  was  your 
last  refreshing  from  the  presence  of  the  Lord,  — 
in  that  closet,  at  that  family  altar,  or  in  the  prayer- 
meeting?  Are  the  heavens  brass  over  your  head? 
Is  that  soul  full  of  darkness,  barrenness  and  lean- 
ness ?  If  so,  that  settles  the  question.  Your  luke- 
warmness  has  separated  between  you  and  your 
God.  WiU  you  be  honest  and  own  all  to  God, 
and  repent? 

3.  A  third  evidence  of  a  lukewarm  state  is 
found  in  a  class  of  individuals  who  satisfy  their  con- 
sciences by  barely  praying  for  a  revival,  or  for  the 
conversion  of  the  world.  They  seldom  speak  to 
a  sinner  personally  about  his  salvation.  ■  Now  a 
heart  that  prevails  with  God  in  prayer,  and  is 
deeply  in  earnest  for  the  salvation  of  men,  will 
not  be  satisfied  with  simply  praying  foi^  sinners. 
His  feeling  will  be  so  intense  that  he  will  wish 
to  lay  hold  of  them  and  pull  them  out  of  the 
fire.  He  will  feel  he  must  open  his  mouth  for 
God,   and    speak    to   the    sinner   and   reason   with 


64  ■      LUKEWAEMNESS. 

and  try  to  prevail  upon  him  by  argument  and 
entreaty  to  flee  from  the  wrath  to  come.  Sinners 
expect  this,  if  we  believe  them  in  danger,  and  they 
have  a  right  to  expect  it.  Said  a  young  lady  to 
me,  where  I  was  laboring  in  a  revival,  "  I  cannot 
believe  my  father  is  a  Christian,  although  he  stands 
high  in  this  church."  I  replied,  "  Madam,  what 
makes  you  doubt  your  father's  piety,  we  have  great 
confidence  in  him  as  a  child  of  God."  She  re- 
turned this  answer  at  once:  —  "  If  my  father  was  a 
Christian,  would  he  not  speak  to  me  about  my 
soul's  salvation,  and  show  me  the  way  of  life  ?  I 
have  been  anxious  for  weeks,  and  have  longed  for 
some  one  to  speak  to  me  and  teach  me  how  to 
become  a  Christian." 

In  another  place  a  prominent  sinner  was  con- 
verted, and  almost  the  first  prayer  he  offered  for 
the  church,  he  besought  of  the  Lord  to  cure  the 
church  in  that  place  of  the  lockjaw.  "  Lord,"  said 
he,  in  addressing  the  Deity,  ''  this  church  have 
the  lockjaw  so  that  they  cannot  speak  to  us  poor 
sinners  and  invite  us  to  Christ."  What  a  prayer! 
How  impressive,  when  we  look  at  the  state  of 
things  in  our  churches  ! 

Now  yhen  Christians  are  awake  and  full  of  com- 
passion for  souls,  they  will  not  only  pray  in  earnest 
for  the  salvation  of  men  but  they  will  speak  to  them, 
and  urge  them  to  repent  and  turn  to  God.  You 
cannot  keep  them  still.     The  apostles  and  primitive 


LUKEWARMNESS.  65 

Christians  would  speak,  and  you  could  not  silence 
them  until  you  hushed  their  voices  in  death.  All 
the  prisons  on  earth  could  not  seal  up  their  lips. 

Now  point  me  to  a  man  who  lives  and  asso- 
ciates with  sinners  for  months  together,  without  a 
word  for  Christ,  and  I  will  point  you  to  a  lukewarm 
man. 

4.  Another  evidence  of  lukewarmness  is  a  man 
who  is  all  talk  but  prays  but  little.  Give  such  an 
one  a  chance  to  talk  and  he  is  on  his  feet.  He 
loves  to  talk.  He  thinks  he  is  wise  and  fuU  of  elo- 
quence, and  he  loves  to  give  the  world  an  exhibition 
of  it.  Give  him  a  chance  to  make  a  speech  and  he 
is  ready.  But  when  his  speech  is  ended  his  duty  is 
done,  in  his  estimation.  Now  that  is  a  lukewarm 
man,  and  he  knows  it  not.  If  he  was  not  lukewarm 
he  would  follow  up  his  talk  with  agonizing  prayer, 
and  he  would  be  in  distress  until  the  talk  was  made 
effectual  by  the  accompanying  influences  of  the 
Spirit. 

5.  Another  evidence  of  lukewarmness  is  want  of 
interest  in  revivals.  The  heart  in  this  state  will  not 
openly  oppose  a. revival  perhaps,  for  it  does  not  feel 
interest  enough  about  them  for  that,  neither  does  it 
feel  interest  enough  to  do  much  to  promote  them. 
Such  an  individual  may  attend  meeting  when  that 
will  not  interfere  too  much  with  his  worldly  specula- 
tions and  business  plans.  He  may  be  willing  to  see 
the  work  go  on,  if  it  can  be  carried  on  by  others.  But 


66  LUKEWARMNESS. 

you  call  upon  him  to  deny  himself,  break  his  heart 
and  enter  fully  into  the  work  himself,  and  you  will 
soon  see  he  has  no  heart  for  it.  In  his  business 
matters  he  is  awake  and  full  of  interest.  He  will  go 
through  any  self-denial  and  hardship  to  accomplish 
his  ends  in  money-matters,  but  has  no  heart  to  labor 
to  save  sinners.  Our  churches  are  filled  up  with 
such  worldlings.  God  has  a  controversy  with  them 
for  this  want  of  interest  in  his  cause,  and  he  will 
make  short  work  with  them,  unless  they  repent.  I 
might  multiply  evidences  of  this  state  of  heart  yet 
for  another  lengthy  sermon,  but  I  must  not  weary 
your  patience  longer.  I  have  already  said  enough 
to  convict  many  of  you,  if  you  have  made  a  self- 
application  •  of  truth.  If  not,  the  sermon  is  lost 
to  you  and  the  responsibility  is  on  your  soul  and 
you  must  meet  it  soon. 


REMARKS. 


1.  This  text  represents  CTod  as  hating  the  lukewarm 
state  even  worse  than  that  state  of  heart  which  is 
denominated  cold,  as  we  have  already  shown.  Now 
there  are  good  and  sufficient  reasons  on  the  part  of 
God  for  this  feeling.  God  is  a  benevolent  being  and 
is  seeking  the  highest  good  of  his  creatures.  What- 
ever stands  in  the  way  of  his  securing  that  end  he 
must  hate.     He  would  not  be  a  good  being  if  he  did 


•    •  LUKEWAEMNESS.  07 

not.  That  state  of  heart  or  course  of  conduct  on 
the  part  of  man,  which  throws  the  greatest  obstacle 
in  his  way  of  securing  this  end,  he  must  hate  above 
all  others. 

Now  the  only  obstacles  that  can  lie  in  the  way  of 
God's  securing  the  highest  good  of  all  is  their  sins. 
He  cannot  secure  their  highest  good  unless  he  can 
secure  their  holiness.  When  there  is  sin  in  the  heart, 
that  sin  must  be  removed,  or  the  good  of  that  indi- 
vidual must  be  sacrificed.  There  is  but  one  way  to 
remove  sin.  The  individual  must  be  led  to  see  and 
repent,  and  fly  to  Christ  for  its  removal.  That  state 
of  heart  therefore,  which  renders  it  the  most  difficult 
to  show  an  individual  his  sins  and  lead  him  to 
Christ,  is  the  worst  possible  state  a  person  can  be 
in  to  endanger  his  highest  good,  and  God  must  hate 
it  above  all  others.  Now  let  us  see  if  this  is  not 
true  of  the  lukewarm  state.  This  state  of  heart  is 
peculiarly  a  delusive  state,  as  we  have  already  seen. 
The  individual  in  this  state  is  resting  on  a  false 
hope.  To  save  a  man  who  is  resting  on  a  false 
hope,  you  must  tear  away  that  hope,  every  vestige 
of  it,  or  you  cannot  save  him.  This  is  very  difficult, 
if  he  is  in  the  state  of  heart  we  are  now  examining. 
He  is  very  confident  he  is  right  now.  I  am  rich,  he 
says,  and  increased  in  goods.  I  am  doing  my  duty. 
I  am  in  the  way  to  heaven.  In  this  he  is  very  con- 
fident. He  is  deceived  in  relation  to  his  state  of 
heart.     He  is  also  deceived  in  relation  to  his  future 


68  LUKEWARMNESS. 

prospects,  and  he  knows  it  not.  He  is  wrong  and 
still  he  thinks  he  is  right.  He  is  in  the  way  to  hell, 
while  he  thinks  he  is  in  the  way  to  heaven. 
What  state  of  heart  can  be  nnore  alarming.  How 
very,  very  difficult  it  is  to  reach  such  cases.  Reached 
however  they  must  be  and  their  delusion  broken  up, 
or  they  cannot  be  saved.  If  they  were  guilty  of 
some  outbreaking  sin  which  they  detest  and  abhor, 
they  could  not  maintain  a  hope  for  an  hour.  They 
are  in  a  state  of  heart  still  more  alarming,  and  which 
God  abhors  even  more  than  the  cold  state,  and  yet 
they  will  cling  to  a  hope  which  will  be  their  ruin, 
and  dream  on  in  their  delusion,  doubtless,  until  the 
flames  of  hell  flash  in  their  faces,  and  the  fires  of 
the  pit  break  up  their  dreams  of  heaven,  and  scatter 
them  to  the  winds,  when  it  will  be  too  late  to  repent. 
Now  what  state  of  heart  could  be  worse  ?  Why 
should  not  God  and  every  good  being  hate  it  above 
all  others? 

Again,  this  state  of  heart  stupefies  the  soul  and 
renders  it  unfeeling.  The  most  interesting  truth 
and  the  most  solemn  appeals  will  not  move  such 
hearts.  They  can  sit  in  God's  sanctuary,  when  the 
Gospel  is  breaking  upon  their  ears,  and  doze  away 
such  precious  moments  ;  or,  if  awake,  they  can,  while 
Mercy  is  speaking  through  the  minister's  lips  and 
calling  them  to  repentance,  be  revolving  over  in  their 
minds  their  worldly  speculations,  and  laying  their 
plans  for  the  week,  before  the  minister  has  closed 


LUKEWARMXESS.  69 

another  message  for  them  to  meet  at  God's  bar,  and 
then  pass  from  the  place  of  worship  without  a  con- 
science to  reprove,  and  hearts  as  unfeeling  as  mar- 
ble. Such  stupidity,  such  death,  is  always  alarming. 
Tiiat  JBan  who  is  aroused  by  truth,  even  if  he  fights 
it,  shows  that  he  has  some  sensibility  left,  and  there 
is  hope  in  his  case.  But  this  dead,  unfeeling  state, 
where  the  truth  cannot  arouse  up  any  feeling  of  any 
kind,  is  the  worst  of  all.  This  is  the  state  about 
which  God  is  complaining  in  the  text,  —  neither  cold 
nor  hot.  No  feeling,  no  sensibility  left.  Can't  be 
moved.  Why  should  not  God  abhor  such  a  state, 
if  he  loves  the  good  of  his  creatures  ? 

Again,  the  influence  and  example  of  such  individ- 
uals lead  more  to  hell  than  any  other  class.  Fifty 
sinners  will  fall  into  the  wake  of  one  such  church- 
member,  sooner,  in  my  estimation,  than  one  will  be 
led  astray  by  the  example  of  an  openly  wicked  man. 
Such  an  example  is  just  what  the  wicked  would 
demand.  There  are  two  antagonistic  principles  in 
the  breast  of  every  sinner.  The  sinner  has  a  con- 
science that  demands  that  he  should  have  some  kind 
of  religion.  You  cannot  satisfy  the  demands  of  his 
nature  without  it.  He  also  has  a  heart  that  hates 
true  godliness.  Now  he  wants  a  religion  that  will 
compromise  the  matter  between  these  two  contend- 
ing principles  of  his  nature.  Give  him  that  and  he 
will  go  in  for  it.  Offer  that  kind  to  the  impenitent 
world  and  how  quick  there  will  be  a  rush  to  embrace 


70  ^  LUKEWARMNESS. 

it.  Now  the  example  of  the  lukewarm  man  is  just 
the  thing  the  sinner  wants.  He  has  a  form  of  godli- 
ness without  the  power.  The  form  partially  satisfies 
his  conscience  while  in  health,  and  the  power  of  god- 
liness that  offends  his  heart  is  left  off.  Theip,  says 
the  sinner,  is  the  Christian  to  suit  me.  He  is  a  mem- 
ber of  the  church,  is  a  moral  man,  and  doubtless  is 
in  the  way  to  heaven.  If  I  imitate  him,  and  do  not 
join  the  church,  I  shall  be  saved.  Joining  the  church 
is  a  mere  form  that  does  not  amount  to  anything. 
That  man  is  not  a  fanatic.  He  keeps  his  religion 
to  himself.  He  is  not  always  urging  it  upon  others, 
and  troubling  them  with  it.  Let  the  church  be  filled 
up  with  such  men  and  we  will  not  object  to  such  a 
religion. 

Now  multitudes  wUl  walk  in  the  footsteps  of 
such  church-members,  indulging  at  the  same  time  a 
secret  hope  that  they  shall  reach  heaven  by  so  doing. 
You  will  frequently  hear  them  exclaim,  "  After  all, 
"we  do  not  see  as  there  is  much  difference  between 
the  church  and  the  world."  Of  course  there  is  not 
mucii  difference  between  such  church-members  and 
the  world.  They  are  all  travelling  one  road  and  that 
is  the  road  to  hell.  The  main  difference  is  this, — 
the  church-members  are  taking  the  lead,  and,  by  their 
example,  leading  the  rest  down  to  perdition. 

Now  remember,  you  lukewarm  man  in  this  churcli, 
you  are  just  in  a  position  that  gives  you  an  influence 
to  lead  men  to  destruction,  and  every  moment  you 


LUKKWAiniXESS.  71 

live  in  this  state  of  mind  you  are  using  it  for  tliat 
end,  whether  you  design  it  or  not.  This  forms  an- 
other reason  wh}'^  God  abhors  your  state  of  heart. 
It  is  doing  such  immense  mischief  to  others,  as  well 
as  yourself,  he  must  abhor  it.  What  an  account  you 
will  have  to  render  when  these  sinners,  who  are  walii- 
ing  in  your  footsteps,  meet  you  at  God's  gi-eat  tribu- 
nal. Now  will  you  persist  in  this  state  of  mind  and 
meet  this  fearful  responsibility  ? 

Finally,  let  me  remark,  and  draw  this  lengthy  ser- 
mon to  a  close,  any  individual  in  this  congregation, 
who  is  in  this  state  of  heart  to-day,  must  repent  or 
be  damned. 

To  hope  for  heaven  in  this  state  of  mind  is  the 
height  of  presumption.  The  liar,  the  thief,  the  drunk- 
ard's prospects  for  heaven  are  just  as  good  as  yours. 
The  very  language  of  the  text  settles  that  question. 
The  individual  in  this  state  of  heart  is  so  loathsome 
that  God  cannot  endure  him  in  the  church  on  earth. 
Think  you  he  will  spew  him  out  of  his  mouth, 
and  then  take  this  loathsome  being  right  into  the 
church  triumphant,  and  give  him  a  place  among  the 
holy  ones  on  high,  to  be  an  eternal  loathing  to  them  ? 
The  very  thought  is  the  height  of  absurdity.  What 
could  he  do  there  ?  It  would  be  no  heaven  to  him. 
The  fire,  the  zeal,  the  burning,  glowing  love  of  those 
iiearts  on  high,  would  annoy  and  make  him  all  but 
infinitely  wretched. 

There  is  no  harmony  between  his  state  of  heart 


72  LUKEWARMNESS. 

and  the  state  of  things  in  that  heavenly  world.  God, 
angels,  and  the  saints  on  high  would  all  loathe  him. 
He  would  be  a  nuisance  in  heaven.  He  would  loathe 
himself  amid  its  eternal  flashes  of  light,  that  would 
reveal  to  him  the  abominations  of  his  heart.  He 
would  long  to  leap  from  its  lofty  battlements  into 
the  burning  gulf  of  hell,  and  hide  himself  away  amid 
the  smoke  of  the  pit,  rather  than  meet  the  gaze  and 
scorn  of  those  holy  ones,  who  would  utterly  detest 
and  hiss  him  from  their  presence. 

Now,  my  brother,  or  sister,  in  the  light  of  this  ser- 
mon, what  say  you  ?  Are  you  in  this  state  of  mind  ? 
Have  you  been  honest  in  trying  yourself  by  these 
evidences  ?  Do  they  convict  you  ?  If  so,  remem- 
ber your  hope  of  heaven  is  a  delusion,  unless  you 
repent. 

I  will  repent  some  time  ?  Ah !  remember  that  reso- 
lution has  ruined  thousands.  Before  sometime  comes 
you  may  be  dead  and  damned.  God  does  not 
command  you  to  repent  sometime.  He  commands 
you  to  repent  NOW.  Will  you  do  it  ?  God  help 
you  to  do  it  at  once.  Do  you  say  I  will,  I  will. 
Amen. 


III. 

IDLENESS. 

Why  stand  ye  here  all  the  day  idle  ?  —  Matt.  xx.  6. 

1.  DEFINITION  OF  TERMS  IN  THE  TEXT.  2.  IDLENESS  INCON- 
SISTENT WITH  DUTY,  AND  FRAUGHT  WITH  GUILT.  3.  WHY 
WE  ARE  IDLE.  4.  CHRIST  DEMANDS  A  REASON  FOR  SUCH 
CONDUCT. 

These  words  are  taken  from  one  of  the  parables 
of  our  Saviour,  all  of  which  are  designed  to  convey 
some  practical  instruction  to  the  mind.  In  discours- 
ing from  this  portion  of  divine  truth,  it  will  be  my 
object  to  draw  out  the  practical  lesson  it  is  designed 
to  communicate.  The  state  of  things  condemned 
and  rebuked  by  this  question  is  the  idle  or  do-noth- 
ing state.  There  are  many  in  our  churches  in  this 
state,  and  still  they  maintain  a  comfortable  hope  of 
heaven.  They  do  nothing  to  save  men,  and  they 
never  expect  to.  Many  of  them  never  led  a  soul  to 
Christ  in  their  lives.  They  think  that  work  belongs 
mainly  to  ministers.  They  love  to  see  the  work  go 
on,  they  say;  but  call  upon  them  *to  break  their 
hearts  and  go  out  and  weep  on  the  pathway  of  the 
sinner,  and  try  and  win  him  over  to  God,  and  they 
have  no  heart  for  such  work. 


74  IDLENESS. 

Christ  puts  this  question  directly  to  the  con- 
sciences of  such  individuals  :  —  "  Why  stand  ye 
here  all  the  day  idle  ?  "  Why  ?  says  Christ ;  what 
reason  have  you  to  offer  for  such  neglect  of  your 
duty?  I  converted  you  and  sent  you  into  this  vine- 
yard to  work.  You  sit  down  in  idleness  and  neg- 
lect my  work.  Why,  your  Redeemer  demands, 
do  I  find  this  field,  committed  to  your  charge, 
uncultivated  ?  I  appointed  you  to  attend  to  this 
business.  Now  look,  says  he,  at  this  rank  growth 
of  the  weeds  of  sin  and  error  springing  up  all 
around  you,  and  not  an  effort  on  your  part  to  sub- 
due and  uproot  them.  Why  do  you  thus  betray 
your  trust  and  the  confidence  reposed  in  you  ? 
What  is  your  excuse  for  this  neglect  ?  Have  you 
any  ?  If  so,  let  us  hear  it.  Are  you  dumb  with 
silence  ?  Does  your  conscience  thunder  "  guilty  "  ? 
Are  you  covered  with  shame  ?  Then  repent,  —  con- 
fess the  past,  —  up  and  at  the  work.  Redeem  the 
time,  —  work  while  the  day  lasts.  Gird  on  your 
armor,  and  fight  the  good  fight  until  called  home 
to  your  reward. 

In  considering  this  truth  further,  let  me,  I.  Define 
one  or  two  of  the  terms  in  the  text.  II.  Show  that 
this  idleness  is  inconsistent,  and  deeply  fraught 
■with  guilt.  III.  Call  attention  to  the  question  why 
we  are  idle.  IV.  Christ  demands  a  reason  for  such 
conduct. 

I.  Then  I  am  to  define  two  of  the  terms  in 


IDLENESS.  76 

THIS  TEXT.  1.  The  term  day.  What  are  we  to 
understand  by  this  term  when  we  take  its  spiritual 
application  to  us  ?  I  remark,  we  are  not  to  under- 
stand by  it  the  term  of  twenty-four  hours.  That  is 
not  its  spiritual,  practical  meaning  here.  By  the 
term  day,  we  are  to  understand  the  day  of  our  pro- 
bation. Each  man  has  a  probationary  day.  The 
Bible  uses  the  term  in  this  sense  in  some  instances. 
Take  a  case  from  John  ix.  4 :  "  I  must  work  the 
works  of  him  that  sent  me  while  it  is  day ;  the  night 
cometh  when  no  man  can  work."  The  meaning  is 
this  :  I  must  do  up  the  work  of  him  that  sent  me 
during  my  lifetime  or  probationary  day,  for  the  night 
cometh ;  the  night  of  death  will  overtake  me,  when 
no  man  can  work.  No  man  can  do  the  work  that 
was  assigned  him  to  do  during  his  probation  day 
when  death  comes.  The  work  of  time  must  be 
done  in  time,  or  not  at  all.  Why,  says  Christ,  let 
all  your  probationary  day  run  to  waste  ?  There 
is  a  work  to  be  done  during  this  day  that  is  as 
weighty  and  important  as  eternity.  Your  happiness 
for  the  endless  future  that  lies  before  you  is  sus- 
pended upon  your  faithful  performance  of  this  work. 
Why,  then,  idle  it  away  ?  Its  moments  are  precious 
and  rapidly  flying.  Its  last  one  will  soon  come. 
Death  stands  before  the  door.  Wake  up,  "shake  ofT 
this  idleness,  and  improve  these  precious  hours  as 
they  pass. 

2.  What  are  we  to  understand  by  the  term  idle, 


76  IDLENESS. 

when  we  take  the  spiritual  application  of  this  text 
to  us  ?  1.  We  are  not  to  understand  by  it  that  an 
individual  is  destitute  of  a  worldly  employment.  A 
man  may  have  a  worldly  avocation,  and  pursue  it 
with  great  diligence  three  hundred  and  sixty-five 
days  in  the  year,  and  still  be  an  idler  in  the  sense 
this  term  is  used  here,  when  we  take  its  spiritual 
meaning.  Wicked  men  generally  have  their  busi- 
ness plans  and  modes  of  making  money,  and  they 
pursue  them  with  great  zeal ;  but  still  they  are  idlers, 
all  idlers.  The  work  which  this  text  demands  they 
have  uniformly  neglected.  God  has  invited  and 
urged  them  to  it  from  their  childhood  up,  but  they 
have  closed  their  ears  against  all  his  entreaties, 
and  persistently  pursued  their  own  chosen  way. 
They  are  determined  to  do  their  own  work  first,  no 
matter  what  becomes  of  God's;  and  as  to  liis  de- 
mands, they  are  determined  to  have  their  own  way, 
let  the  consequence  be  .what  it  will.  2.  By  an 
individual  being  idle,  then,  we  are  to  understand 
this :  Whenever  you  find  a  person,  either  in  the 
church  or  out  of  it,  doing  nothing,  directly  or  indi- 
rectly, to  save  his  own  soul  or  that  of  his  fellow- 
man,  he  is  an  idler.  One  word  upon  the  thought 
directly  or  indirectly,  so  that  you  will  understand 
my  meaning.  That  merchant  behind  his  counter, 
that  farmer  following  his  plough,  or  that  mechanic 
in  his  shop,  may  be  laboring  indirectly  to  convert 
the  world  to  God.     In  pursuing  their  daily  employ- 


IDLENESS.  77 

merits,  it  is  the  purpose  of  their  hearts  to  accumu- 
late means  to  support  their  families,  and  train  them 
up  for  God,  and,  over  and  above  that,  to  support  the 
Gospel  at  home  and  abroad,  and  help  forward  the 
great  benevolent  movements  of  the  day,  which  have 
for  their  object  the  subduing  of  the  world  to  Christ, 
and  filling  it  with  the  knowledge  of  salvation.  A 
brother  at  the  West,  who  is  now  dead  and  gone  to 
heaven,  remarked  to  me,  when  living,  "  I  do  busi- 
ness not  to  accumulate  wealth  to  lay  up  for  my 
family,  but  to  secure  means  to  spread  the  Gospel.  I 
cannot  preach  myself,  but  I  will  preach  the  Gospel 
by  proxy  as  extensively  as  possible.  Its  truths  are 
precious  to  me,"  said  he,  "  and  I  wish  I  could  give 
them  to  the  whole  world."  He  labored  indirectly  to 
save  men.  To  labor  directly  to  save  men  is  to  come 
in  direct  contact  with  the  sinner's  mind ;  to  sit  down 
and  instruct  him  about  Christ  and  the  way  of  sal- 
vation ;  to  prevail  upon  him,  if  possible,  by  argu- 
ment and  entreaty,  to  turn  to  God  and  live.  You 
now  have  the  meaning  of  this  term.  If  there  is  an 
individual  in  this  church  who  is  doing  nothing, 
directly  or  indirectly,  to  save  his  own  soul  or  the 
souls  of  his  fellow-men,  he  is  an  idler.  God  speaks 
from  his  throne  to  such,  and  says,  "  Why  stand  ye 
here  all  the  day  idle  ? "  Do  you  hear  him,  my 
brother?  Hark!  Oh,  how  he  thunders  this  ques- 
tion upon  your  guilty  soul !  You  idler,  what  have 
you  done  the  past  year  to  lead  men  home  to  God  ? 


78  IDLENESS. 

Sinners  all  around  are  sinking  to  hell,  and  to  whom 
have  you  raised  a  warning  voice  ?  What  soul  have 
you  led  to  Christ  ?  What  soul  have  you  tried  to 
lead  to  Christ  ?  Not  one,  do  you  reply  ?  Idler, 
IDLER !  wake  up  and  listen,  while  I  proceed  to  show 
you  your  guilt. 

II.    I    AM    TO    SHOW  THE    GUILT  AND    INCONSISTENCY 
OF    THIS    IDLENESS. 

The  guilt  of  doing  nothing,  or  of  inaction,  is  not 
trifling  but  great.  When  you  take  upon  yourself 
the  responsibility  of  refusing  to  act  under  certain 
circumstances,  you  assume  a  responsibility  that  is 
high  and  fearful.  There  is  a  neighbor's  house 
wrapped  in  flames.  He  and  his  family  are  in  the 
chambers  asleep,  and  know  not  their  danger.  By 
lifting  up  your  warning  voice  and  flying  to  their 
relief,  you  can  arouse  and  save  them.  But  you 
deliberately  fold  your  arms  in  the  street,  look  on, 
see  the  building  fall  in  over  their  heads  and  consume 
them.  You  do  nothing.  You  are  idle.  You  just 
refuse  to  act,  that's  all.  Is  there  any  guilt  connected 
with  your  conduct  ?  Can  you  plead  innocence  ?  Is 
not  your  guilt  fearful  ?  You  are  a  murderer.  The 
blood  of  that  family  is  on  your  hands,  and  God  and 
every  good  being  will  hold  you  strictly  accountable 
for  their  death.  You  could  have  saved  tliem,  but 
refused  to  do  it.  You  are  a  wicked  wretch.  You 
say,  I  did  not  know  positively  I  could  save  tliem. 
What  has  that  to  do  with  the  matter?     Did  you 


IDLENESS.  79 

try?  No.  Then  the  responsibility  is  upon  you, 
and  you  cannot  shake  it  off.  There  is  an  assassin 
yonder  who  has  assaulted  a  man  and  is  beating  him 
to  death.  Another  stands  by  and  sees  him  do  up 
that  bloody  work.  He  could  take  him  off  and  save 
the  man's  life,  but  he  refused  to  do  it.  He  looks  on 
and  sees  his  fellow-being  murdered  without  a  warn- 
ing or  an  effort  to  save.  What  would  you  say  con- 
cerning him  ?  What  would  the  community  say  ? 
What  would  the  law  say  ?  The  law  puts  its  hand 
upon  him  at  once  and  arraigns  him  as  accessary  to 
the  murder  before  the  fact.  Did  he  kill  the  man  ? 
No,  he  did  nothing,  he  refused  to  act,  he  was  an 
idler.  His  guilt  under  such  circumstances  is  great. 
It  is  as  visible  as  the  light.  The  church  seems  to 
think  that  the  guilt  of  inaction  or  idleness  is  trifling. 
But  it  is  fearfully  great.  You  are  in  this  merciful 
world  where  sinners  all  around  you  are  deciding  the 
question  whether  they  will  be  saved  or  damned. 
That  question  they  decide  here.  You  can  do  much, 
God  helping  you,  towards  prevailing  upon  them  to 
decide  that  question  right.  Their  happiness  for  a 
long  eternity  hangs  upon  their  coming  to  a  right 
decision.  Now  to  be  idle  and  refuse  to  act  under 
such  circumstances  is  wicked,  supremely  so. 

Why  stand  ye  here  idle^  says  God,  in  this  merci- 
ful world  ?  These  sinners  at  your  side  will  soon  be 
gnashing  their  teeth  in  hell,  unless  they  repent. 
Why  not  speak  and  be  in  earnest  ?     Work,   says 


80  IDLENESS. 

God,  while  the  day  lasts.     Can  you  refuse  to  work 
under  such  circumstances  without  guilt  ? 

But  let  us  look  at  this  guilt  a  little  more  in  de- 
tail. It  is  important  that  you  have  a  clear  view  of 
it,  or  you  never  will  repent  of  this  idleness  as  you 
should. 

1.  Then,  I  remark,  your  guilt  is  apparent  from 
the  fact,  that  your  time,  which  you  are  wasting,  was 
purchased  by  the  death  of  the  cross.  To  make  you 
see  the  full  force  of  this  remark,  let  me  have  your 
attention  for  a  moment  to  the  law  under  which  our 
first  parents  were  placed,  immediately  after  their 
creation.  God  placed  them  in  the  garden  of  Eden, 
under  the  following  law.  Gen.  ii.  16,  17  :  "  And  the 
Lord  God  commanded  the  man,  saying.  Of  every 
tree  of  the  garden  thou  mayest  freely  eat ;  but  of 
the  tree  of  knowledge  of  good  and  evil,  thou  shalt 
not  eat  of  it ;  for  in  the  day  that  thou  eatest  thereof, 
thou  shalt  surely  die." 

Please  observe  the  language  of  this  law.  It  does 
not  say,  if  you  eat  of  that  prohibited  fruit  to-day,  you 
shall  die  next  week  or  next  year,  or  a  thousand  years 
hence  ;  "  but  in  the  day  thou  eatest  thereof  thou 
shalt  surely  die.'''  Here  the  question  arises,  What  is 
meant  by  the  death  spoken  of  in  this  text?  Was  it 
the  death  of  the  body  ?  I  think  not.  The  first  you 
hear  of  the  death  of  the  body,  was  after  the  promise 
of  a  Saviour.  It  is  in  this  language.  Gen.  iii.  19 : 
"  Dust  thou  art,  and  unto  dust  shalt  thou  return." 


IDLENESS.  81 

Deafh  of  the  body  was  not  introduced  until  after 
the  merciful  dispensation  was  introduced.  It  is  a 
part  of  that  dispensation,  as  I  could  show  if  I  had 
time.  It  was  introduced  with  that  dispensation  and 
will  continue  while  it  continues.  Men,  all  men, 
come  to  the  grave  under  this  dispensation,  and  will, 
while  it  continues.  When  it  closes  up  at  the  end 
of  time,  then  comes  the  resurrection,  which  counter- 
acts this  death,  and  restores^  to  each  individual  his 
body. 

One  thought  settles  the  question  with  me,  that 
the  death  of  the  body  was  not  a  part  of  the  penalty 
of  the  moral  law.  The  atonement  of  Christ  opens 
the  way  for  the  penalty  of  the  moral  law  to  be  set 
aside  toward  all  who  repent  and  comply  with  its 
terms.  If  the  death  of  the  body  was  a  part  of  the 
penalty  of  the  moral  law,  all  who  repent  would  be 
pardoned,  and  in  that  case  the  penalty  of  the  law 
would  not  be  executed,  and  their  bodies  would  not 
die.  Now  we  know  that  a  man  may  repent,  and 
stiU  his  body  must  go  to  the  grave.  The  bodies  of 
the  penitent  as  well  as  the  impenitent  must  die, 
which  settles  the  question  that  it  is  not  the  penalty 
for  sin,  or  the  moral  law.  Was  the  death  threat- 
ened upon  our  first  parents  spiritual  death  ?  I  think 
not,  for  this  reason :  To  make  it  spiritual  death  is  to 
confound  the  act  of  transgression  and  the  penalty 
for  transgression,  and  make  it  one  and  the  same 
thing.     What  is  it  to  die  spiritually  ?     It  is  to  die  to 


82  IDLENESS. 

holiness.  The  act  of  transgression  was  dyiifg  to 
holiness,  or  dying  spiritually.  God's  threatening, 
according  to  that  notion,  is  this. 

If  you  transgress  my  law,  and  thus  die  spiritual- 
ly, says  God,  you  shall  die  spiritually.  Or,  it  would 
be  like  this  Government  saying  to  the  murderer,  if 
you  transgress  the  law  and  become  a  murderer,  you 
shall  be  a  murderer.  Such  nonsense  is  too  glaring 
to  be  embraced  by  any  thinking  mind.  The  death 
threatened  in  the  law  under  consideration,  is  a 
death  to  be  inflicted  for  dying  spiritually.  Man 
had  no  right  to  die  spiritually,  and  God  threatens 
him  with  another  kind  of  death,  if  he  does  die 
spiritually. 

The  question  now  returns,  what  is  this  death  ?  I 
reply,  it  is  the  death  of  soul  and  body  in  hell,  or  eter- 
nal death.  Had  God  executed  the  penalty  of  the 
law  upon  our  first  parents  in  the  garden,  he  would 
have  sent  them  soul  and  body  to  hell,  from  that 
hour.  He  would  not  have  sent  their  bodies  to  the 
grave,  and  their  souls  to  hell.  He  would  have  thun- 
dered the  whole  man  to  hell,  soul  and  body.  The 
whole  man  was  engaged  in  the  transgression,  and 
the  whole  man  would  have  suffered  the  penalty  of 
the  law.  So  it  will  be  at  the  judgment,  when  he 
executes  the  penalty  of  the  moral  law  upon  the 
finally  impenitent.  He  will  not  send  the  body  to 
the  grave  and  the  soul  to  h(>ll.  He  will  send  the 
soul    and    body,  united,  to   hell,  which  will   be   the 


IDLENESS.  83 

second  death.  Now  this  would  have  been  true  if 
God  had  executed  the  penalty  of  the  moral  law 
upon  our  first  parents  the  day  they  sinned,  accord- 
ing to  its  threatenings.  Here  let  it  be  distinctly 
understood,  that,  at  that  hour,  there  was  no  pos- 
terity. Had  the  law  been  executed  then,  there 
would  have  been  none.  It  is  wholly  inconsistent 
to  suppose  that  the  original  pair  would  have  been 
permitted  to  propagate  their  kind  in  the  world  of 
woe.  In  that  case,  Adam  and  Eve  would  have 
been  the  beginning,  middle,  and  end  of  the  hu.man 
race.  We  should  have  had  no  existence.  But  the 
penalty  loas  not  executed,  it  was  laid  over,  for  the 
time  being,  to  introduce  Mercy's  dispensation,  to 
save  rebellious  man.  Christ  lays  it  over  by  his 
death,  and  he  places  man  on  a  new  probationary 
state  under  grace,  where  he  regains  the  privilege  of 
propagating  his  species,  which  he  had  lost  by  the 
fall,  so  that  we  get  our  very  being  through  Christ. 
We  are  indebted  to  him  therefore  for  our  existence. 
Every  moment  we  have  on  earth  was  purchased  by 
his  death.  Now  can  we  take  these  moments  w"hich 
were  bought  with  blood,  —  the  precious  blood  of  the 
Son  of  God,  —  and  waste  them  in  idleness,  without 
guilt?  The  moments  we  spend  here  to-day,  and 
every  moment  of  our  lives,  were  purchased  for  us 
by  the  agony  of  the  cross.  To  spend  and  waste 
them  in  idleness  is  to  trifle  with  the  blood  of  the 
Son  of  God.     How  can  we  do  it  without  guilt  as 


84  IDLENESS. 

high  as  heaven!  Think  of  it,  you  idlers  in  this 
church,  —  when  you  take  your  time  to  do  your  own 
work  instead  of  God's,  you  are  trifling  with  Christ's 
death.  He  bought  your  time  with  his  blood,  and 
he  demands  of  you  to  use  it  for  him. 

2.  This  idleness  is  inconsistent  in  the  member  of 
a  church,  from  the  fact  that,  if  he  has  ever  been  con- 
verted, he  has  had  a  glimpse  of  the  worth  of  a  soul. 
When  you  were  under  conviction,  when  the  com- 
mandment came  home  and  sin  revived,  and  you 
saw  yourself  dead  by  the  law,  how  infinitely  val- 
uable your  soul  seemed !  Had  you  been  sole  pro- 
prietor of  the  globe,  you  would  have  given  it  all  for 
the  assurance  from  your  Maker,  that  your  soul  should 
be  finally  saved.  Now  when  you  saw  the  worth  of 
your  own  soul,  you  saw  the  worth  of  the  soul  of 
every  man  living.  The  soul  of  your  neighbor  is 
equally  valuable  with  your  own,  which  forms  the 
reason  why  God  commands  us  to  love  our  neigh- 
bor as  ourselves.  To  sit  down  in  idleness  after  we 
have  seen  the  worth  of  the  soul,  while  we  are  in  a 
world  where  there  are  souls  to  be  saved,  is  conduct 
deeply  inconsistent.  This  the  sinner  believes.  Im- 
penitent men  have  often  declared  to  me,  "  If  I  be- 
lieved what  you  professing  Christians  profess  to 
believe,  I  would  not  rest,  nor  give  my  neighbors  rest 
until  they  were  in  the  kingdom." 

3.  Such  conduct  is  inconsistent,  from  the  fact  that 
wo  liave  declared  publicly  that  we  love  God's  ser- 


IDLENESS.  85 

vice  ;  and  that  it  is  dearer  to  us  than  anything  of  an 
earthly  nature.  After  making  such  a  declaration,  to 
sit  down  in  idleness  is  to  give  our  professions  the 
lie.  "  Actions  speak  louder  than  words."  Our 
words  proclaim  one  thing  and  our  actions  contra- 
dict it.  The  wicked  look  on  and  are  confounded. 
They  know  not  what  to  believe.  I  hate  to  call  in 
question  the  sincerity  and  honesty  of  that  church- 
member,  says  the  sinner,  but  he  certainly  manifests 
more  interest  and  zeal  in  almost  anything  else  than 
in  the  subject  of  religion,  which  he  says  lays  so  near 
his  heart.  What  shall  I  think,  what  must  be  my 
conclusion,  if  I  judge  him  by  his  fruits  ?  Such  con- 
duct on  the  part  of  church -members  staggered  me 
beyond  measure  when  I  was  an  impenitent  sin- 
ner. It  led  me  to  doubt,  very  much,  the  reality  of 
experimental  religion.  I  felt  that  the  religion  of  the 
church  was  a  religion  of  the  head  and  not  of  the 
heart.  Such  conduct  on  the  part  of  the  church  is 
making  infidels  by  thousands.  All  sceptical  men 
refer  to  it,  and  stumble  at  this  stumbling-stone. 
The  things  which  the  church  professes  to  believe, 
says  the  infidel,  if  true,  are  calculated  to  stir  the 
soul  to  its  very  depth,  but  where  is  the  correspond- 
ing zeal  and  action  ?  If  I  could  see  them  as  zealous 
and  as  much  in  earnest  in  religion  as  they  are  in 
politics  or  in  making  money,  I  should  think  them 
sincere.  But  go  into  their  meetings,  says  he;  how 
few  there,- —  how  cold  and  formal  in  their  worship. 


86  IDLENESS. 

Is  this  the  subject  that  is  dearer  to  their  hearts  than 
anything  else?  Who  can  believe  such  hypocritical 
nonsense  ?  This  idleness  in  the  household  of  faith 
places  the  church  in  just  this  unfavorable  attitude 
before  the  world.  It  is  making  sceptics  by  the 
wholesale.  It  leads  the  world  to  doubt  and  call  in 
question  the  sincerity  of  the  church,  —  cripples  and 
cuts  off  her  influence  for  good  over  others,  and 
is  doing  immense  evil.  How  such  conduct  dishon- 
ors Christ !  How  can  we  meet  our  account  for  it  ? 
If  we  persist  in  such  idleness,  we  shall  come  up  to 
the  final  judgment  covered  all  over  with  guilt  and 
shame. 

4.  Your  guilt  is  seen  again,  from  the  fact  that 
you  violate  your  own  solemn  pledges  when  you  sit 
down  in  idleness.  My  brother,  what  did  you  prom- 
ise God  when  you  became  a  Christian  ?  Did  you 
not  consecrate  your  whole  being  to  him  ?  Can  a 
man  become  a  child  of  God  without  ?  It  is  impos- 
sible. God  never  accepts  any  half-way  consecra- 
tion. You  promised  to  give  yourself  away, — wholly 
away  to  him.  But  what  does  giving  yourself  away 
imply?  What  did  you  mean  by  that  act?  Did 
you  mean  by  it  that  you  gave  yourself  away  to  be 
an  idler?  Did  you  give  yourself  away  to  do  your 
own  work,  and  neglect  his  ?  God  commands  you 
to  go  into  his  vineyard,  and  work, —  not  yours.  You 
l)romised  to  do  it.  Now  if  you  are  an  idler,  you 
have  violated  your  own  pledge. 


IDLENESS.  87 

Have  you  no  regard  for  your  word  ?  What 
would  you  think  of  a  fellow-being  who  would  prom- 
ise you  over  and  over  again  he  would  work  for  you, 
and  never  redeem  his  pledge  ?  You  would  say  he 
is  a  man  of  no  principle.  He  is  not  to  be  relied  on. 
A  worthless  fellow.  I  want  nothing  to  do  with  him. 
Now  pause  and  think  how  many  times  you  have 
promised  God,  secretly  in  your  hearts,  that  you 
would  wake  up  and  be  faithful !  You  promised  him 
on  your  knees  in  prayer,  and  these  pledges  have  all 
been  broken,  if  you  are  an  idler.  Can  you  thus  for- 
feit your  own  word,  and  take  back  your  own  conse- 
cration without  guilt!  But  look  again  at  your 
covenant  when  you  joined  the  church.  That  was 
a  public  act, —  a  solemn  agreement  made  with  your 
Maker  in  the  presence  of  witnesses.  Please  read 
over  that  written  agreement  on  your  knees  when 
you  get  home.  You  stood  up  in  God's  house  and 
gave  your  assent  to  it,  and  bound  yourself  in  the 
most  solemn  manner  to  devote  your  whole  being  to 
God.  What  did  you  say  to  God  ?  Read,  my 
brother,  and  think.  What  did  you  say  ?  "I  do, 
now,  in  the  presence  of  this  assembly,  avouch  the 
.  Lord  Jehovah  to  be  my  God."  What  does  that 
mean  ?  To  take  God  as  your  God,  is  to  take  him 
as  your  king  and  lawgiver ;  and  you  take  your  place 
as  a  subject  of  his  government,  and  fully  commit 
yourself  to  do  all  his  will.  That  is  as  it  should  be  ; 
that  was  taking  your  right  position.      What  more 


88  IDLENKSS. 

did  you  promise  God  ?  You  promised,  moreover,  to 
walk  in  all  his  commandments  and  ordinances  blame- 
less, until  death.  What  can  be  more  binding  and 
solemn  than  such  a  public  consecration  of  yourself 
to  God  ?  How  have  you  kept  that  pledge ;  that 
written  agreement  with  God?  Are  you  an  idler? 
If  so,  you  have  broken  your  covenant  with  your 
Maker,  and  your  guilt  has  gone  up  on  high.  You 
covenanted  with  God  not  to  be  an  idler,  but  to  enter 
his  vineyard,  and  labor  and  toil  for  him  faithfully 
until  death  removed  you  to  your  seat  above.  What 
guilt  there  must  be  here !  Your  word  forfeited, 
your  written  agreement  violated,  and  you  hasten- 
ing to  the  judgment  to  settle  up  your  account  with 
God  for  this  idleness !  How  can  you  meet  him  ? 
Before  you  step  up  to  that  great  reckoning-day, 
please  read  carefully  Deut.  xxviii.  and  see  what  God 
says  about  covenant-breakers  ;  then  cast  your  eye 
into  old  Jerusalem  and  see  him  carrying  those 
threatenings  into  execution  against  that  covenant- 
breaking  nation.  Now  if  God  thus  hates  covenant- 
breaking,  how  can  you  escape  his  wrath  unless  you 
repent  ?  If  the  guilt  of  the  Jew  was  great,  can 
yours  be  less,  with  all  the  increase  of  light  the  Gos- 
pel has  shed  upon  your  pathway  ?  Think,  you 
idlers  in  this  church.  This  sin  is  upon  you.  You 
cannot  deny  it.  Go  into  your  closet,  drop  on  your 
knees,  raise  your  eyes  to  heaven,  look  God  in  the 
face  and  say  to  him,  if  you  can,  that  you  are  not  a 


IDLENESS.  89 

covenant-breaker.     You  cannot  do  it.      Your  con- 
science thunders  guilty,  guilty. 

5.  Our  guilt  is  manifest  again  from  the  fact  that 
we  are  in  a  land  of  liberty.      When  I  say  we  are  in 
a  land  of  liberty,  do  not  misunderstand  me.     I  am 
not  ignorant  of  the  fact  that  the  Governments  of  the 
slave  States  are  despotic;  their  liberty  was  dead  and      v' 
buried  years  ago.     One  essential  thing  that  goes  to     Y' 
make  up  liberty  is  the    liberty  of   speech   and   the  / 
press.     Whatever  may  be  my  honest  convictions  of 
truth.  Liberty  gives  me  the  privilege  of  advocating         • 
those  convictions  with  the  tongue  and  pen,  and  also         : 
protects    me,  in    doing  it,  from  violence,  imprison- 
ment, and  death.  -  ^ 
She  stands  by  and  says,  the  only  weapons    that      j 
^     shall    assail   you    shall  be  argument  to  meet  argu- 
ment, speech  to  meet  speech.     Let  intellect  grapple 
■^.^    with  intellect,  truth  with  error,  and  if  ti*ath  or  error 
^  ^    cannot  stand  such  a  conflict,  such  fair  play,  let  them    ^ 
)  ^    be  vanquished  and  driven   out    of  the    community.    •    ' 
*  -^     Now  despotism  and  error  do  not  like  such  fair  play 
^   f     for  this  intellectual  warfare.     When  her  arguments 
^     are  exhausted  she  wants  to  resort  to  the  fist,  the  pistol, 
^     the  knife,  the  mob,  the  prison,  and  even  death,  if  the        o 
tongue  cannot  be  silenced  without.  J^v^  £^^Xi^-<v^ck      ^ 

(J  s, 

But,  says  one,  you  can  go  to  the  South  and  talk,        j 
if  you  will  talk  to  suit  the  South.     I  can  go  to  Rome 
and  talk  upon  such  conditions,  and  to  any  other  des- 
potic government  under  the  whole  heavens.     Despots 


90  IDLENESS. 

love  to  have  you  talk,  if  you  talk  to  please  them. 
They  like  your  service  of  course.  That  is  just  the 
liberty  of  the  South,  no  more  and  no  less. 

When  that  is  the  fact,  Liberty  is  dead  and  buried, 
and  mourners  go  about  the  streets.  While  this  is 
true  in  a  portion  of  this  nation,  there  are  other  por- 
tions of  it  where  we  can  preach,  pray,  print  papers, 
tracts,  and  other  documents,  and  circulate  them  broad- 
cast through  the  community,  with  none  to  molest  or 
make  us  afraid.  What  would  the  primitive  ministry 
and  church  have  accomplished,  with  the  privileges 
we  enjoy  ?  They  exposed  themselves  to  torture  and 
imprisonment,  to  persecution  of  the  most  malignant 
kind,  and  death  in  its  most  horrid  forms,  in  spreading 
the  Gospel  and  laboring  to  convert  the  world  to  God. 
If  this  idleness  could  be  excusable  under  any  cir- 
cumstances, it  would  be  under  those  in  which  they 
were  placed.  But  had  the  church  and  ministry  be- 
come idle,  even  under  those  circumstances,  it  would 
•  have  been  at  the  expense  of  their  piety.  What! 
Paul  fold  up  his  hands  and  become  an  idler  ?  He 
w^ould  have  become  a  wretched  backslider  and  for- 
feited the  smile  and  approbation  of  God  by  so  doing. 
Hear  him  exclaim,  "  Woe  is  unto  me  if  I  preach  not 
the  Gospel.''^  Now  if  they  would  have  been  guilty 
and  lost  the  favor  of  God,  to  have  sat  down  in  idle- 
ness, situated  as  they  were,  what  must  be  our  guilt, 
situated  as  we  are  ?  We  can  preach  and  hold  meet- 
ings over  a  vast  tract  of  country,  in  this  land,  with 


IDLENESS.  91 

none  to  harm  us.  To  leave  this  field  uncultivated, 
to  sit  down  in  idleness  under  such  circumstances, 
our  guilt  and  sin  must  be  extremely  aggravating  in 
the  sight  of  God.  It  is  not  surprising  that  he  hides 
his  face  while  this  sin  is  unrepented  of. 

6.  The  guilt  of  this  idleness  is  great  from  the  fact 
that  our  means  and  advantages  for  doing  good  are 
great. 

God  holds  men  accountable  according  to  the  means 
put  into  their  hands  for  doing  good.  With  this 
thought  before  the  mind,  let  us  look  at  a  few  things. 
1.  Our  conveniences  for  travelling  from  place  to 
place,  to  get  access  to  the  people,  to  give  them  the 
Gospel.  The  Apostles,  if  they  wished  to  visit  differ- 
ent cities  and  places  by  land,  would  start  off  on  foot 
and  make  their  way  over  the  countiy  as  best  they 
could.  But  how  is  it  with  us  ?  A  minister  can 
preach  in  Cincinnati,  Ohio,  one  evening,  Columbus 
the  next,  Cleveland  the  next,  Buffalo,  N.  Y.,  the 
next,  Albany  the  next.  New  York  City  the  next,  then 
on  successive  evenings  in  Boston,  Mass.,  Rutland 
and  Burlington,  Vt,  and  Montreal,  Canada.  Thus 
we  can  almost  fly  through  the  midst  of  heaven,  hav- 
ing the  everlasting  Gospel  to  preach.  If  the  efforts 
now  making  to  navigate  the  atmosphere  should 
prove  successful,  how  that  passage  in  Revelation 
will  be  almost  literally  fulfilled !  2.  Look  at  your 
telegi-aphic  facilities.  A  sermon  may  be  preached  in 
Boston  to-day,  and  it  will  be  in  your  next  morning 


92  IDLENESS. 

prints  all  over  the  country,  and  be  read  by  thousands 
and  even  millions  in  a  few  hours.  So  with  prayer. 
Our  lips  may  utter  a  petition  at  the  throne  of  the 
Infinite  One,  and  the  lightning  wing  and  the  press 
communicate  it  to  a  million  of  hearts  in  a  few  hours, 
so  that  thousands  of  amens,  added  to  that  petition, 
may  come  pouring  into  the  ear  of  God  from  all  parts 
of  the  land.  In  a  short  time  it  doubtless  will  be  true 
that  sermons  delivered  in  this  country  on  the  Sab- 
bath, can  be  read  in  London  or  Paris  the  next  day. 
What  a  day  is  this !  What  opportunities  to  spread 
light  and  say  to  the  world,  "  Behold  the  Lamb  of 
God."  3.  But  look  again  at  your  printing  presses 
and  your  mails.  Your  presses  can  issue,  daily,  tons 
of  sermons,  tracts,  religious  papers,  and  other  matter, 
which  the  mails  can  scatter  through  this  whole  land, 
and,  in  a  very  brief  period,  across  the  rolling  ocean 
to  other  lands,  and  to  the  islands  of  the  seas.  Thus 
you  can  speak  to  the  nations,  and  make  your  influ- 
ence felt  in  the  remotest  corner  of  the  earth,  in  a 
short  time.  Put  the  zeal  and  piety  of  Paul  into  the 
ministry  and  church,  with  such  means  of  doing  good 
in  their  hands,  and  how  long  do  you  think  there 
would  be  a  spot  on  earth  destitute  of  the  Gospel? 
How  God  is  opening  doors  in  all  parts  of  the  world 
for  this  mighty  work.  4.  There  is  wealth  enough 
in  the  church  to  fill  the  world  with  the  knowledge  of 
eternal  life,  if  she  will  only  consecrate  it  to  that  end. 
With  all  this  means  of  doing  good  in  our  possession, 


IDLENESS.  93 

what  must  be  the  guilt  of  this  idleness  in  the  church, 
which  lets  a  great  share  of  the  world  lie  in  dark- 
ness, without  being  reached  by  the  Gospel!  What 
responsibility  there  is  here  !  What  guilt  to  meet  the 
professed  Church  of  Christ  at  the  great  reckoning- 
day ! 

7.  Such  idleness  is  guilty  from  the  fact  that  death 
is  dropping  our  friends  by  our  side  into  eternity,  and 
what  we  do  to  bring  them  to  Christ,  we  must  do 
quickly. 

When  we  look  around  and  behold  the  inroads 
death  is  making  in  our  own  family  connections,  how 
God  in  his  providence  is  stirring  us  up  to  work !  A 
few  years  since,  I  shook  a  father's  hand,  and  left  him 
in  health.  I  have  not  seen  him  since.  He  has  gone 
to  his  long  home.  I  bade  a  brother  good-by,  —  he 
is  no  more.  Three  brothers-in-law,- — they  are  gone. 
Two  sisters  sleep  in  the  grave.  I  saw  a  niece 
married  on  Thursday,  and  went  to  her  death-bed 
on  the  following  Thursday.     I  left  a  blessed,  sainted 

-  wife  on  the  Sabbath,  comparatively  well,  though 
not  able  to  attend  church,  and  in  the  midst  of  my 
prayer,  was  called  from  the  sacred  desk  to  the  death- 
bed scene,  only  in  season  to  behold  the  clay  tene- 
ment from  which  the  spirit  had  just  taken  its  flight. 
Now  I  put  the  question  to  myself:  What  does  God 
mean  by  all  this  ?  Work,  work.  He  speaks  by 
these  providences.     Work  while  the  day  lasts.      If 

^  you  have  a  word  to  say  to  that  relative,  utter  it  now. 


94  IDLENESS. 

If  you  have  a  prayer  to  offer  for  them,  offer  it  soon. 
If  you  have  a  tear  to  shed  upon  their  impenitent 
pathway,  shed  it  at  once,  ere  they  are  dead  and  lost. 
Now,  my  hearers,  let  me  request  that  you  look 
into  that  family  circle  of  yours.  Are  its  ranks  broken  ? 
Where  is  that  father,  mother,  brother,  sister,  relative, 
friend  ?  Are  they  missing  ?  What  does  God  mean 
by  these  providences  ?  "  Why  stand  ye  here  all  the 
day  idle,"  in  this  dying  world?  Your  turn  will  come 
soon.  Speak  while  you  can.  Labor  while  you 
have  an  opportunity.  Death  is  doing  up  its  work 
all  around  us.  Labor  for  the  salvation  of  the  dying 
ones  before  they  die. 

III.  I  AM  TO  CALL  YOUR  ATTENTION  TO  THE  QUES- 
TION   IN    THE    TEXT. 

"  W/iT/  ?  "  says  Christ.  He  here  demands  a  reason 
for  this  conduct,  an  explanation,  an  excuse  if  you 
have  any  to  offer. 

When  he  puts  a  question  like  this,  he  expects  an 
answer.  To  treat  his  questions  with  indifference, 
or  silence,  is  an  insult.  You  set  your  servant  about 
a  piece  of  work  of  vast  importance  to  himself  as 
well  as  to  you,  and  you  rely  upon  his  attending  to 
it.  He  wastes  his  time  in  idleness,  or  in  attend- 
ing to  his  own  business  when  his  time  is  lawfully 
yours,  and  you  call  him  to  an  account.  You  put 
the  question  directly  home  to  him.  Why  is  this 
work  of  mine  neglected  ?  Is  there  any  reasonable 
excuse  for  it  ?  you  demand.     If  there  is,  let  us  know 


IDLENESS.  95 

it.  He  passes  along  and  treats  the  question  with 
indifference.  He  gives  you  no  answer,  no  satisfac- 
tion whatever.  How  would  you  view  his  conduct  ? 
You  would  unhesitatingly  pronounce  it  insulting 
in  the  highest  degree.  You  would  say,  such  treat- 
ment is  unendurable.  I  will  dismiss  him  from  my 
employment  forthwith. 

Now,  here  is  a  question  from  your  Saviour.  It 
is  put  directly  to  you,  and  you  must  be  cautious 
how  you  treat  it.  He  has  sent  you  into  his  vine- 
yard to  work.  -The  work  he  requires  you  to  perform 
is  of  vast  importance  to  yourself,  to  the  interests  of 
his  kingdom  on  earth.  You  have  wasted  your  time 
in  idleness,  and  neglected  this  work.  In  this  ques- 
tion he  demands  a  reason  for  this  conduct.  Why  ? 
says  he;  what  have  you  to  offer  as  an  excuse  ?  Now 
will  you  treat  this  question  with  indifference  ?  Will 
you  thus  add  to  the  sin  of  idleness  the  sin  of  insult- 
ing your  Redeemer  ?  What  do  you  say  ?  Bring 
on  your  strong  reasons,  if  you  have  any.  Christ  is 
ready  to  listen  to  any  reasonable  explanation. 

1.  I  will  now  mention  some  things  that  you  can- 
not offer  as  reasons  why  you  are  idle. 

2.  I  will  then  turn  your  attention  to  some  things 
which  are  the  causes  of  this  idleness,  and  urge  you 
to  remove  them,  that  Christ  may  no  longer  be  grieved 
by  this  state  of  things  in  this  church. 

1.  What  you  cannot  offer  as  consistent  reasons. 
You  are  not  idle   because   there  is   no  work  to   be 


96  IDLENESS. 

done.  You  begin  to  press  up  to  duty  a  class  of 
individuals  in  the  church,  and  how  quickly  they 
will  turn  upon  you  with  the  question,  What  can  I 
do  ?  I  lament  this  state  of  things  about  us,  but  I 
do  not  see  as  there  is  anything  /  can  do  to  remedy 
it.  So  you  pretend  to  be  idle  because,  you  say,  there 
is  nothing  for  you  to  do.  Nothing  for  you  to  do  ? 
Stop,  my  brother  or  sister,  and  let  me  put  a  few^ 
questions  directly  to  your  conscience.  If  you  will 
be  candid  and  thoughtful,  I  am  confident  you  will 
come  to  the  conclusion  that  there  is  work  enough 
for  you  to  do.  Let  us  begin  with  your  heart.  Is 
the  work  all  done  up  there  ?  Have  you  repented 
and  put  away  every  sin  ?  Have  you  cultivated 
diligently  every  Christian  grace  in  that  soul  ?  Do 
not  deceive  yourself.  Look  close  here.  That  wicked 
heart  will  hide  from  your  eye  those  sins,  if  you  are 
not  on  your  guard.  Remember  you  cannot  hide 
them  from  God's  eye,  and  he  will  not  forget  or  over- 
look them  at  the  judgment.  Unless  you  repent,  they 
must  come  out  there.  Lift  up  your  heart  to  God 
now,  and  plead  for  the  illuminating  influences  of 
the  Holy  Spirit,  to  pour,  light  into  all  the  dark  cor- 
ners of  your  soul,  and  help  you  to  see  it  as  it  is. 
Search  now ;  is  there  no  sin  there,  no  selfishness, 
no  pride,  no  self-conceit,  no  deception,  no  envy  nor 
jealousy,  no  love  of  the  world  nor  dishonesty,  no 
disposition  to  draw  money  out  of  your  neighbors 
without  rendering  an  honest  equivalent,  no  want  of 


IDLENESS.  97 

truthfulness,  no  peevishness  nor  irritability  there,  no 
want  of  interest  in  reading  the  Bible,  and  prayer? 
Is  the  soul  in  full  sympathy  with  Christ  in  his  great 
work  of  saving  men  ?  Are  you  more  anxious  to 
save  men  than  to  make  money  ?  In  a  word,  is  that 
soul  of  yours  all  ripe  for  heaven  ?  Are  you  ready 
to  die  just  as  you  are,  without  a  moment  to  repent 
of  the  past  ?  If  not,  there  is  work  to  be  done  in  your 
own  heart,  —  work  that  must  be  done,  or  you  are 
lost,  —  work  that  no  being  can  do  for  you.  Do  you 
ask  what  can  I  do  ?  Do  up  the  work  in  your  heart, 
and  then  I  will  point  you  to  something  further. 
But  let  us  suppose  for  a  moment  that  the  work  is 
all  done  up  with  you,  and  you  are  ready  for  heaven ; 
could  you  then  say,  I  am  idle  because  there  is  noth- 
ing to  be  done  ?  How  is  it  with  your  family  ?  are 
they  all  ready  for  heaven  ?  How  many  of  them, 
think  you,  would  sing  in  glory,  if  God  should  take 
them  all  to  eternity,  just  as  they  are  ?  If  one  flash 
of  lightning  should  kill  them  all  now,  how  many  of 
them  would  you  expect  to  meet  on  high  ?  Do  not 
let  your  desire  that  they  should  be  saved  deceive 
you  here,  and  lead  you  to  indulge  a  hope  for  them 
when  there  is  no  ground  for  it.  Look  at  the  mattei 
soberly ;  are  they  ready  for  heaven  ?  If  not,  tliere  is 
work  at  your  own  hearthstone, — work  that  you  should 
not  neglect.  There  may  be  some  stumbling-blocks 
you  ought  to  remove  before  you  or  any  other  being 
can  lead  that  family  to  Christ.     Have  you   prayed 

VOL.  I.  7 


98  IDLENESS. 

with,  and  exhorted  thein  to  come  to  the  Saviour  ? 
Have  you  lived  before  them  as  you  should  ?  If  not, 
that  may  be  the  reason  why  your  minister  here  cannot 
lead  them  into  the  kingdom.  Will  you  go  home 
and  begin  that  work  ?  Do  not  ask,  what  can  I  do  ? 
while  there  is  work  in  your  own  house  that  you  are 
neglecting.  But  if  all  the  work  were  done  up  in 
your  house,  could  you  then  say,  I  am  idle  because 
there  is  no  work  to  be  done  ? 

Look  through  your  neighborhood,  and  over  the 
community  where  you  reside.  Is  there  no  work 
here  ?  Are  they  all  ready  for  heaven  ?  What  por- 
tion of  them  even  profess  to  have  hopes  in  Christ  ? 
What  portion  of  that  number  have  any  just  grounds 
to  hope  ?  The  great  mass  here  are  in  the  road  to 
hell,  and  if  ushered  by  an  earthquake  into  God's 
presence  in  twenty-four  hours,  how  few  would  be 
saved !  Look  at  the  want  of  reverence  for  God  and 
his  Gospel,  and  the  general  stupidity  on  the  subject 
of  religion !  How  few  think  of  God  and  their  eter- 
nal interests!  Surrounded  by  such  a  state  of  things, 
and  idle  because  there  is  no  work  to  be  done !  Here 
is  work  which  would  interest  an  angel,  and  call  forth 
his  whole  heart  to  bring  this  people  to  Christ. 

But  we  will  suppose  for  a  moment  that  this  whole 
community  is  safe  ;  that  they  are  all  sealed  by  the 
Holy  Spirit  of  promise  and  on  their  way  to  heaven ; 
could  you  say  even  then,  I  am  idle  because  there  is 
no  work  to  be  done?     Glance  your  eye  through  thia 


IDLENESS.  99 

county,  state,  and  nation,  what  do  you  behold  ? 
Mark  the  Sabbath-breaking,  the  profanity,  the  drunk- 
enness, licentiousness,  rowdyism,  theft,  murders, 
forgetfulness  of  God  and  everything  of  a  serious 
nature.  See  how  atheism,  infidelity,  and  error  in 
all  its  manifold  forms,  is  lifting  up  its  head  and 
stalking  abroad  to  poison  and  destroy  the  souls  of 
men.  L»eek--at-4h«~  slavery- !«—©»¥-  4ftfld  ;-H>p«4i-  yewr 
ear— ^id  lial(5n  te~4he'  groans  of  lour  millions  of 
h44«»ft«  heinirp  who  are  robbed  and  spoiled  evermore, 
audvvho  are  literally  heathenized  by  this  professed"^ 
Gkiisiian  iiaTJun,  They  call  for  your  sympathy  aud 
help  to  deliver  them  from  this  house  of  bondage. 

Look  at  your  public  men  ;  see  how  they  grasp  at 
the  reins  of  government  in  this  land.  What  un- 
righteous means  they  will  resort  to,  to  secure  the 
high  places  in  the  nation.  With  a  very  large  share 
of  them  the  question  is  not  what  is  truth,  what  is 
just,  what  will  secure  the  highest  good  of  all  classes 
in  the  nation;  but  what  sentiments,  if  advocated,  will 
best  please  the  North  and  South  so  as  to  secure  for 
me  the  greatest  number  of  votes  for  president,  sena- 
tor, representative,  governor,  or  judge  ;  or  advance 
me  to  some  other  station  of  power,  where  I  can  be 
honored  and  get  my  hand  into  the  public  purse  and 
secure  to  myself  a  fat  salary.  How  such  men  show 
themselves  utterly  destitute  of  all  principle,  and  de- 
base themselves  to  secure  an  office !  This  office-wor- 
ship in  our  land  at  the  present  time  is  enough  to  dis- 


100  IDLENESS. 

gust  even  the  Devil.  We  have  a  class  of  individuals 
at  the  present  day  who  will  sell  soul  and  body,  with 
the  interest  of  the  whole  nation,  for  office.  How 
amazingly  patriotic  such  men  will  pretend  to  be ! 
how  ready  to  serve  their  country !  Ready  to  serve 
their  country?  They  are  ready  to  serve  themselves, 
and  make  the  whole  country  serve  them  if  they  can. 
A  man  who  is  honestly  anxious  to  serve  his  country, 
simply  for  his  country's  good,  will  wait  until  his 
country  calls  for  his  services.  He  will  not  be  eter- 
nally pushing  himself  into  public  notice,  and  elec- 
tioneering all  through  the  land  to  secure  an  office. 
This  whole  brood  of  office-seekers,  who  are  con- 
stantly electioneering  for  themselves,  should  be 
utterly  discarded  and  rejected  by  the  community  as 
wholly  unfit  for  office.  Their  object  is  to  serve 
themselves  and  not  their  country.  Selfishness  is  at 
the  bottom,  and  a  selfish  man  is  not  fit  for  a  public 
station.  A  man  to  be  fit  for  a  public  station  should 
be  self-sacrificing,  with  an  enlarged  soul ;  who  at 
heart  seeks  the  highest  good  of  all  classes  in  the 
nation.  None  other  is  fit  for  office.  This  lesson 
the  nation  should  learn,  or  it  will  be  ruined  by  such 
men.  But  look  again,  and  see  how  such  men  will 
stand  up  in  the  halls  of  the  nation  and  defy  God 
and  his  authority.  How  they  ridicule  the  idea  that  a 
higher  law  can  be  binding  upon  the  subjects  of  this 
government.  In  their  estimation,  the  authority  of 
congress  is  the  supreme  authority  in  the    universe. 


IDLENESS.  101 

or  particularly  of  this  people.  They  claim  that  their 
authority  is  higher  than  that  of  God,  for  they  demand 
that  the  laws  they  enact  must  be  obeyed,  even  if  in 
opposition  to  the  express  command  of  God.  What 
an  important  body  congress  has  become !  From 
what  source,  it  would  be  well  to  inquire,  did  this 
body  derive  such  supreme  authority  ?  Do  you  say, 
from  the  people  ?  And  from  whence  did  the  people 
derive  it  ?  This,  I  suppose,  you  call  Protestantism  ; 
and  if  this  is  so,  will  you  tell  me  what  Romanism 
is  ?  What  more  abominable  doctrine  did  Rome  ever 
hold,  than  this  ?  Let  some  of  your  wise  congress- 
men, who  are  so  ready  to  instruct  us  ministers,  give 
us  a  little  light  on  this  question  if  they  can.  Let 
them  show  the  distinction  between  such  a  doctrine 
and  Antichrist.  Men  holding  such  doctrines  should 
go  over  to  Rome  at  once.  Go  over  to  Rome,  did  I 
say  ?  They  are  already  there,  only  they  are  hypo- 
•critical,  and  are  deceiving  the  nation  by  pretending 
to  be  Protestants. 

With  all  these  abominations  staring  us  in  the 
face,  —  not  only  in  this  land,  but  a  great  share  of 
the  world  yet  unconverted,  —  can  you  affirm  that 
you  are  idle  because  there  is  no  work  to  be  done  ? 
Such  an  excuse  you  will  never  present  at  the  bar  of 
God.  Why,  then,  present  it  here  ?  Why  ease  off' 
your  conscience  by  such  a  falsehood  ?  The  fact  is, 
every  family,  neighborhood,  town,  county,  state,  and 
nation,  under  the  whole   heavens,  is  full  of  work. 


102  IDLENESS. 

The  sins  and  errors  of  all  kinds,  among  high  and 
low,  rich  and  poor,  throughout  the  world,  demand 
our  attention.  Christ  has  commissioned  the  minis- 
try and  the  church  to  set  all  these  things  right,  and 
there  will  be  work  to  do  as  long  as  there  is  sin  and 
error  in  one  solitary  soul  on  earth.  Men  who  are 
ignorant  of  our  high  calling  may  think  we  are  out 
of  our  place  when  we  meddle  with  this,  that,  or  the 
other  sin  and  error ;  but  they  only  expose  their  own 
narrow,  contracted  views  of  the  work  assigned  the 
church  to  perform.  She  is  to  war  with  sin,  all  sin, 
—  sin  in  the  church  and  out  of  it ;  sins  of  public 
men  and  private  men  ;  organic  sins,  whether  of  leg- 
islative or  other  bodies.  She  is  to  labor  and  toil  to 
overthrow  all  iniquity,  and  bring  the  entire  world 
home  to  God ;  and  there  is  work  enough  for  all  until 
this  grand  end  is  secured. 

2.  You  are  not  idle  because  the  work  Christ  de- 
mands at  your  hands  is  not  right  and  honorable. 

Some  men  refuse  to  enlist  in  certain  enterprises, 
because,  they  say,  the  employment  itself  is  unjust, 
and  would  involve  them  in  guilt.  But  you  cannot 
make  this  excuse  in  relation  to  Christ's  work.  The 
thing  which  he  demands  is  so  completely  righteous 
that  all  your  unrighteousness  consists  in  neglecting 
it.  As  to  its  being  honorable,  what  employment  can 
be  more  so  ?  This  work  has  called  forth  the  admira- 
tion of  all  good  men  on  earth.  It  is  the  work  in 
which  the  good  of  every  age  have  enlisted  with  all 


IDLENESS.  103 

their  souls.  It  enlists,  moreover,  the  sympathy,  the 
cooperation,  and  admiration  of  all  heaven.  Nay 
more,  it  is  the  work  in  which  God  himself  is  en- 
gaged^ it  is  God's  work !  God's  work  not  honor- 
able! Can  God  have  a  dishonorable  thought,  or 
require  a  dishonorable  thing  of  one  of  his  creatures  ? 
To  harbor  such  a  thought  of  your  Maker  would  be 
a  vile  slander  upon  the  pure  and  holy  One.  When 
you  take  hold  of  this  work,  you  enlist  with  God  in 
helping  forward  one  of  the  grandest  schemes  of  be- 
nevolence ever  devised  by  the  Infinite  Mind. 

3.  You  are  not  idle  because  there  -is  a  want  of 
ability  to  do  the  work  which  God  requires. 

I  am  aware  that  some  men  make  this  an  excuse ; 
but  this  is  the  only  world  where  they  will  ever  offer 
it.  They  will  not  go  up  to  the  judgment  with  this 
excuse  upon  their  lips.  God's  commands  are  not 
grievous.  But  a  commandment  requiring  an  impos- 
sibility would  be  grievous  in  the  extreme,  and  most 
tyrannical,  if  you  were  to  be  sent  to  hell  for  not 
obeying  such  a  command.  Again,  Christ  says, 
"  My  yoke  is  easy  and  my  burden  is  light."  That 
could  not  be  true  if  Christ  required  an  impossi- 
bility. 

The  duties  which  God  requires  of  his  creatures 
are  always  graduated  by  their  ability  to  perform 
them.  How  strikingly  this  appears  in  the  distribu- 
tion of  the  talents  !  "  And  he  gave  to  every  man 
according  to  their  several  ability."     To  the  man  who 


104  IDLENESS. 

was  capable  of  improving  only  one  talent,  did  he 
give  five?  or  to  the  man  who  was  capable  of  im- 
proving five,  did  he  give  only  one  ?  Nothing  of  this 
kind.  To  the  one  who  was  capable  of  improving 
five,  he  gave  five ;  and  so  to  the  one  who  was  capa- 
ble of  improving  only  one,  he  gave  one.  Then,  in 
the  reckoning,  did  he  require  of  the  man  to  whom 
he  had  given  but  one  to  account  for  five  ?  Not  at 
all.  He  only  required  him  to  give  an  account  for 
what  he  had  received,  and  a  just  improvement  upon 
that.  How  that  parable  of  Christ  perfectly  annihi- 
lates the  doctrine  of  inability !  It  is  amazing  to  me 
that  any  man  could  ever  plead  or  believe  such  a 
doctrine,  who  had  ever  read  that  parable.  No,  ray 
brother ;  God's  work  which  he  requires  is  reasonable, 
for  it  requii-es  no  impossibilities.  He  requires  of 
you  to  use  all  the  ability  he  has  given  you  for  him 
at  all  times,  and  under  all  circumstances, —  no  more 
and  no  less. 

4.  You  are  not  idle  because  Christ  has  failed  to 
place  before  you  inducements  to  prevail  upon  you 
to  enlist  in  this  work. 

What  inducement  do  you  want  ?  The  very  work 
itself  ouglit  to  move  any  heart  that  has  any  regard 
for  right.  Christ  calls  upon  you  to  enlist  in  the 
noble  work  of  promoting  the  holiness  and  happiness 
of  the  human  race,  by  prevailing  upon  them  to  love 
God  and  one  another,  and  travel  together  up  to  the 
New  Jerusalem.     Such  a  work  ought  to  be  motive 


IDLENKSS.  lOo 

enough.  To  have  the  privilege  to  engage  in  such  a 
work  ought  to  captivate  and  delight  all  your  hearts. 
But  he  has  not  left  the  matter  here.  Christ  steps 
upon  the  battlements  of  heaven,  and  waves  before 
the  inhabitants  of  earth  a  crown  of  righteousness 
that  fadeth  not  away.  "  They  that  turn  many  to 
righteousness,"  he  proclaims,  "  shall  shine  as  stars  in 
the  kingdom  of  God  forever."  What  higher  induce- 
ments do  you  want  ?  What  higher  inducements 
can  a  God  give  ?  A  heaven  of  unspeakable  bliss 
and  joy,  a  seat  in  the  heavenly  world  among  the 
glorified  ones,  is  to  be  the  reward  of  the  faithful  in 
his  service.- 

IV.  I  AM  NOW  TO  TURN  YOUR  ATTENTION  TO  SOME 
THINGS  WHICH  CONSTITUTE  REASONS  WHY  YOU  ARE 
IDLE. 

1.  Then,  I  remark,  one  reason  is  this  :  You  do 
not  take  time  to  look  at  the  work, —  its  extent,  its 
importance,  and  its  rewards.  You  are  so  absorbed 
with  What  shall  I  eat  ?  what  shall  I  drink  ?  where- 
withal shall  I  be  clothed  ?  and  how  shall  I  make 
money  and  become  rich  ?  that  you  will  not  take 
time  to  think.  If  you  would  take  one  half  hour 
each  day,  sit  down  and  think  seriously  and  intelli- 
gently upon  the  infinite  value  of  one  soul,  then  look 
around  and  see  the  multitudes  who  are  in  the  way 
to  death,  you  would  awake,  if  you  are  a  Christian. 
You  would  act,  your  tongue  would  be  unloosed, 
your  voice  would  be  heard  pleading  for  Christ  and 


106  IDLENESS. 

the  souls  that  are  ready  to  perish.  But  now  you 
rush  through  one  day  and  then  another  in  pursuit 
of  earth  and  earthly  things,  without  taking  time  to 
look  into  eternity  and  dwell- upon  what  lies  beyond 
the  tomb ;  and  of  course  you  have  no  feeling,  no 
heart  that  yearns  over  dying  men.  Truth  will  not 
produce  an  effect  upon  the  heart  only  as  the  mind 
dwells  upon  it,  and  views  it  in  all  its  solemn  reali- 
ties. Topics  upon  w^hich  the  mind  dwells  will  call 
forth  corresponding  feeling.  If  your  thoughts  are 
mainly  absorbed  with  the  riches,  pleasures,  and  hon- 
ors of  earth,  you  will  feel  and  act  upon  these  sub- 
jects. But  let  the  mind  contemplate  God,  heaven, 
hell,  the  judgment,  eternity,  the  value  of  the  soul, 
the  beauty  and  claims  of  the  divine  government,  the 
great  evil  of  sin  and  the  value  of  holiness,  the  great 
system  of  reform  God  has  instituted  to  save  men, 
and  a  multitude  of  other  great  moving  considerations 
such  as  you  find  in  the  Bible,  and  how  quick  the  soul 
of  the  Christian  is  aroused,  his  stupidity  is  broken 
up,  his  idleness  is  at  once  abandoned,  he  girds  him- 
self afresh  for  the  fight,  he  sees  distinctly  and  truly 
that  the  fields  are  all  ripe,  ready  for  the  harvest,  and 
he  hastens  into  them  without  delay  to  gather  souls 
to  Christ.  Do  you  doubt  in  relation  to  the  correct- 
ness of  this  position,  go  and  test  it  by  experience, 
and  then  you  will  be  qualified  to  judge. 

2.  Another  reason  why  you   are  idle  is,  because 
you  lose  sight  of  the  fact  that,  if  you  neglect  your 


IDLENESS.  107 

part  of  the  work  it  will  remain  undone  forever. 
But,  says  one,  if  I  neglect  my  part  of  the  work, 
will  not  God  send  some  other  being  to  do  it  ?  No, 
NEVER  I  There  is  no  other  being  that  can  do  it. 
Every  other  being  in  the  universe  has  all  the  work 
assigned  him  to  do  that  he  is  capable  of  performing, 
let  him  work  with  his  might  through  all  the  coming 
ages  of  eternity.  To  turn  aside  to  do  your  work,  if 
it  were  possible  for  him  to  do  it,  would  be  to  neg- 
lect his  own  and  become  a  transgressor.  He  can 
only  do  his  own,  if  he  does  his  best.  But,  says 
another,  if  I  neglect  to  warn  and  labor  for  the  con- 
version of  that  sinner,  cannot  God  send  some  other 
one  to  warn  him  ?  Doubtless  he  can  ;  but  when 
that  other  man  warns  him,  he  is  doing  his  own 
work,  not  yours.  God  has  now  sent  him  to  warn, 
and  he  is  doing  his  own  duty,  in  obedience  to  God's 
command.  Your  duty  still  remains  neglected  and 
undone.  Please  sit  down  and  contemplate  this 
truth  and  keep  it  before  the  mind.  If  I  neglect  my 
duty,  no  other  being  can  do  it  for  me.  It  will  re- 
main a  neglected  duty  forever,  and  the  respon?;ibility 
is  on  me.  I  cannot  shake  it  off,  and  do  my  duty  by 
proxy.     It  must  meet  me  at  another  day. 

3.  Another  reason  still  is,  because  you  lose  sight 
of  the  fact  that  you  cannot  do  the  work  of  the  pres- 
ent hour  in  the  next.  Present  duty  must  be  done  in 
present  time,  or  not  at  all.  Neglect  it  to-day,  and 
there  is  no   point  in  all   the   future  when   you  can 


108  IDLENESS. 

attend  to  it.  But,  says  an  objector,  if  I  neglect 
to  warn  that  sinner  to-day,  and  we  both  live  until 
to-morrow,  can  I  not  warn  him  then  ?  No  doubt 
you  can  ;  but  when  you  warn  him,  are  you  doing 
the  work  of  yesterday  or  to-day?  You  are  doing 
the  work  of  the  present  moment,  and  not  of  any 
preceding  one.  The  duty  you  neglected  yesterday 
is  neglected  still,  and  will  be  when  you  die  and  go 
to  the  judgment,  and  never  can  be  done  through  all 
the  coming  future.  Each  moment  as  it  comes  is 
loaded  down  with  all  the  duty  you  can  do,  if  you  do 
your  best ;  so  that  you  cannot  go  back  and  take  up 
a  duty  you  neglected  yesterday.  You  have  all  you 
can  possibly  do  w^hich  belongs  to  the  present.  Con- 
sequently, when  your  duty  is  once  neglected,  you 
can  never  afterwards  make  any  amends  or  atone- 
ment for  it.  If  atonement  is  made,  it  must  be 
made  by  some  other  person  or  being,  and  not  by 
you.  Now  keep  this  truth  before  the  mind,  and  if 
you  have  any  piety  it  will  move  your  heart.  Think, 
when  you  are  about  to  neglect  present  duty,  if  you 
neglect  it  now  it  can  never  be  done,  and  will  forever 
remain  a  neglected  duty. 

4.  You  forget  or  do  not  realize  another  truth 
which  is  a  reason  why  you  are  idle.  That  truth 
is  this.  You  will  be  held  strictly  accountable  for  all 
the  good  you  can  do,  whether  you  do  it  or  not. 

Who  has  any  realizing  sense  of  this  truth  ?  What 
multitudes  in  the  church  who  hardly  think  of  their 


IDLENESS.  109 

usefulness  to  others !  Do  they  inquire,  Can  I  do 
good  to-day,  and  if  so,  how  ?  If  I  engage  in  this, 
that,  or  the  other  business,  will  it  contribute  to  rny 
usefulness  to  the  world  ?  How  and  in  what  em- 
ploynment  can  I  best  promote  God's  glory  and  the 
highest  good  of  man  ?  These  are  questions  that 
have  but  little  influence  over  great  multitudes  in  the 
church.  Now  remember,  that  the  life  which  leaves 
usefulness  out  of  the  account,  or  makes  it  a  second- 
ary matter,  is  an  impenitent  life.  The  sinner  lives 
neither  for  the  glory  of  God  nor  the  good  of  man, 
but  for  himself.  When  a  professing  Christian  does 
the  same,  he  is  an  impenitent  sinner,  and  not  a 
Christian.  To  lose  sight  of  your  usefulness  is  to 
lose  sight  of  the  great  end  for  which  you  were  cre- 
ated. God  created  you  to  glorify  him  and  com- 
municate good  to  others.  He  reigns  to  secure  the 
highest  amount  of  good  that  can  be  secured  to  the 
universe  over  which  he  presides.  He  demands  of 
all  his  creatures  to  cooperate  with  him,  and  labor  for 
the  same  great  object.  A  true  Christian  will  do  it. 
When  he  gave  himself  up  to  God,  he  gave  himself 
up  to  glorify  his  Maker  and  do  good  to  others  the 
rest  of  his  life.  In  the  light  of  this  truth,  have  you 
ever  been  a  true  Christian  ?  If  so,  have  you  back- 
slidden from  that  work,  and  become  an  idler  ?  Have 
you  forgotten  that  God  will  hold  you  accountable  at 
the  judgment  for  all  the  good  you  can  do,  whether 
you  do  it  or  not  ?     Not  only  for  the  good  you  f/o, 


110  IDLENESS. 

but  for  all  the  good  you  are  capable  of  doing.  What 
iuimense  good  this  church  could  do,  if  each  member 
would  give  himself  fully  up  to  this  work  to-day,  and 
make  it  the  great  end  for  which  he  lives,  the  remain- 
der of  his  life.  If  you  would  fly  to  God  for  tlie 
Holy  Spirit  to  fill  your  hearts,  study  and  pray  over 
your  Bibles,  cultivate  your  intellectual  powers,  store 
your  minds  with  useful  knowledge,  and  then  com- 
municate that  knowledge  to  the  world.  What  an 
influence  you  would  exert  over  this  community  I 
Again,  remember  for  every  soul  you  could  lead  to 
Christ,  and  for  all  the  influence  you  could  exert  for 
good  over  your  families  and  others,  you  are  to  be 
held  solemnly  accountable  at  God's  bar. 

If  you  would  keep  this  truth  constantly  before  the 
mind,  how  could  you  be  idle  and  be  a  Christian  ? 
Idle  you  would  not  be.  You  would  be  awake,  all 
awake.  You  would  work  with  your  might,  and  the 
whole  region  would  be  aroused.  Sinners  would  look 
on  and  say,  that  looks  like  it.  There  is  a  church 
that  believes  what  she  professes.  God  is  with  them, 
and  it  is  time  for  us  to  prepare  for  eternity. 

5.  Another  reason  why  some  are  idle  in  the  church, 
is  because  they  do  not  love  the  work  God  requires  at 
their  hands. 

They  love  wealth,  and  long  to  be  rich.  They  are 
full  of  zeal  in  every  money-making  scheme.  They 
love  the  honors  of  earth  and  will  seek  them.  They 
love  to  have  their  names  before  the  world,  and  be 


IDLENESS.  Ill 

called  of  men,  "  Rabbi,  Rabbi."  They  love  earthly 
pleasures  and  will  pursue  them.  Their  hearts  are  in 
such  things  ;  but  God's  work  they  do  not  love.  Now 
such  beings  may  be  in  the  church,  but  they  are  not 
in  the  way  to  heaven.  Such  beings  may  vainly  think 
they  are  Christians,  and  pretend  they  are  leading  a 
godly  life ;  and  some  of  their  neighbors  may  think 
them  so,  but  God  knows  better.  What !  be  a  Chris- 
tian and  not  love  God's  work  !  What  does  the  Devil 
himself  do  more  than  hate  God's  work  ?  The  very 
thing  which  makes  him  the  Devil  is  because  he  does 
not  love  God's  work.  And  can  you  be  in  the  same 
state  of  heart  and  be  a  Christian  ?  It  is  utterly  im- 
possible I  A  person  who  hopes  he  is  a  Christian  in 
such  a  state  of  heart,  is  resting  upon  a  false  hope 
that  will  fail  him  in  the  day  of  trial.  He  is  in  the 
way  to  hell,  and  will  lie  down  in  sorrow  at  last,  being 
dragged  down  to  the  pit  under  the  delusive  idea  that 
he  is  in  the  way  to  heaven.  No,  my  precious  friend, 
if  you  are  in  the  church  and  do  not  love  God's  work, 
give  up  your  hope,  it  will  be  your  ruin.  Go  home 
and  repent ;  get  a  good  hope,  and  then  you  will  love 
God's  work.  It  will  be  dearer  to  you  than  anything 
else.  It  will  break  up  your  idleness  effectually,  and 
you  will  become  an  active,  laborious  child  of  Jesus 
Christ. 

6.  Another  class  in  the  church  are  idle,  because 
they  are  not  willing  to  meet  the  self-denial  which  the 
work  demands. 


1 1  2  IDLENESS. 

"  If  any  man  wall  come  after  me,"  says  Christ, 
"  let  him  deny  himself  and  take  up  his  cross  and  fol- 
low me."  Christ's  whole  life  was  one  of  self-denial. 
He  left  heaven  with  all  its  joys,  and  came  to  this 
wicked  world  to  labor  and  toil,  suffer  and  die  for 
man.  What  an  example  he  has  set  us  in  this  par- 
ticular. He  proclaims  to  al]  the  world,  if  any  man 
will  come  after  me,  let  him  deny  himself.  This 
implies  that  no  man  can  come  after  him  without  self- 
denial.  The  life  of  the  Christian  is  a  life  of  self- 
denial.  The  man  who  thinks  he  can  live  a  Chris- 
tian life  without  it,  is  laboring  under  a  grand  mistake. 
It  is  impossible !  To  be  a  Christian  you  must  seek 
not  your  own  honor,  but  Christ's !  Not  your  ease, 
but  the  highest  good  of  the  world,  and  be  willing  to 
wear  yourself  out  to  secure  that  end  I  Not  your 
pleasure,  but  God's  will,  which  is  to  govern  and  con- 
trol your  life.  How  many  in  the  church  falter  here  ? 
They  are  not  willing  to  meet  this  self-denial,  and 
consequently  sit  down  in  idleness.  They  want  their 
own  way,  and  to  attend  to  their  own  business  to  the 
neglect  of  that  of  God.  Consequently,  they  are 
idlers  so  far  as  God's  work  is  concerned,  and  are 
hastening  to  the  judgment  in  this  state  of  mind. 


REMARKS. 
1.  God  never  created  any  being  to  be  idle.     All 
the  intelligent  beings  he  ever  formed  he  created  to 


IDLENESS.  113 

be  active,  do  good,  and  cooperate  with  him  in  pro- 
moting the  highest  good  of  the  universe.  But,  says 
one,  were  not  our  first  parents  idle  before  the  fail  ? 
Not  at  all.  God  had  no  sooner  created  them,  than 
he  put  them  at  once  into  active  life.  He  put  Adam 
into  the  Garden  of  Eden,  and  commanded  him  to 
dress  and  keep  it.  He  called  upon  him  to  name  the 
beasts  of  the  field,  and  the  fowls  of  the  air.  Such 
scraps  of  history  show  that  Adam  was  not  idle  in 
the  state  of  holiness.  He  was  active  in  doing  God's 
will  and  not  his  own.  But,  says  another,  if  we  ever 
reach  heaven,  we  shall  have  nothing  to  do  but  sit 
down  and  enjoy  it.  Idle  in  heaven!  Heaven  is  one 
of  the  most  active  places  in  God's  universe.  How 
he  keeps  his  angels  on  the  wing  to  do  his  bidding. 
Look  yonder,  there  are  four  standing  on  the  four 
corners  of  the  earth  with  the  winds  of  heaven  under 
their  control.  There  is  another  ascending  from  the 
East  with  the  seal  of  the  living  God  in  his  hand,  and 
he  cries  out  to  the  four  angels  and  demands  of  them 
not  to  hurt  the  earth  until  he  has  sealed  the  servants 
of  God.  There  are  seven  others  having  seven  trum- 
pets to  sound.  Here  are  seven  moi-e  with  the  seven 
last  plagues  to  pour  out  upon  the  earth.  There  is 
another  on  the  wing  with  the  everlasting  Gospel  to 
preach,  and  still  another  flying  through  the  heavens 
crying  "  Woe,  woe,  woe,  to  the  inhabiters  of  the 
earth  I "  Yonder  comes  another  with  a  rainbow 
about    his    head,    and    he    puts    one    foot    upon   the 


114  IDLENESS. 

earth  and  the  other  upon  the  sea,  and  raises  his 
hand  to  heaven  and  closes  up  time.  How  these 
descriptions  show  that  heaven  is  awake,  and  all 
activity  !  The  angels  on  high  cooperate  with  God 
in  the  affairs  of  earth,  and  in  carrying  out  his  great 
designs  in  relation  to  this  world.  If  you  expect  or 
wish  to  go  to  an  idle  heaven,  you  must  go  to  some 
other  than  the  one  God  has  provided. 

2.  I  remark,  the  true  way  to  be  happy  is  to  work 
not  for  self  but  for  God.  As  man  was  created  for 
activity,  and  not  for  idleness,  he  cannot  find  happi- 
ness in  idleness.  A  man  in  this  state  not  only  fails 
to  answer  the  great  end  for  which  he  was  created, 
but  he  fails  to  meet  the  demands  of  his  nature.  His 
nature  demands  a  useful  station  that  will  call  forth 
his  intellectual  and  physical  power  and  give  them 
employment.  His  moral  nature  demands  that  that 
employment  shall  be  calculated  to  secure  good  to 
himself  and  otliers,  and  be  honorable  to  his  Maker 
who  conferred  upon  him  these  powers  of  usefulness. 
To  live  therefore  with  no  useful  end  in  view,  or 
waste  your  time  in  idleness,  cannot  and  will  not 
satisfy  the  mind.     The  soul  is  uneasy  and  unhappy. 

The  most  unhappy  beings  on  earth  are  the  idle 
loungers  who  are  living  with  no  good  end  in  view. 
The  haj)piest  men  the  world  ever  saw,  are  those 
who  have  labored  and  worn  themselves  out  for 
God.  Their  peace  has  been  like  a  river.  They 
could  speak  of  a  fulness   of  joy.     How  they  have 


IDLEN^S.  115 

triumphed  in  death  and  left  the  earth  with  a  soul 
full  of  Heaven  I  Your  own  experience,  doubtless,  has 
taught  you  this  lesson  if  you  have  watched  your 
own  heart.  Let  a  Christian  go  into  the  field  and 
labor  and  toil  to  save  men,  how  quick  his  heart  is 
full !  Let  him  sit  down  in  idleness  and  live  for 
other  purposes  and  not  to  do  good,  how  quick  his 
heart  is  lean  !  If  you  w^ould  be  happy  then,  my 
brother  or  sister,  give  your  life  up  to  be  useful  to 
mankind. 

3.  You  can  see  the  cause  of  all  the  leanness  of 
heart  among  professing  Christians.  You  are  idle ; 
that  is  your  trouble. 

4.  A  religion  which  does  not  make  an  active 
Christian,  is  a  delusion.  Religion  made  Christ  ac- 
tive, the  apostles  active,  and  the  primitive  church, 
Luther,  Wesley,  Whitfield,  Edwards,  and  all  men 
in  every  age  of  the  world,  who  have  truly  had  it  in 
their  hearts.  You  cannot  keep  a  man  from  acting 
for  God  and  the  good  of  man,  whose  soul  is  alive 
with  religion.  The  primitive  church  whose  hearts 
were  fired  up  with  this  holy  religion  would  die  by 
the  thousand,  rather  than  sit  down  in  idleness. 
Now  remember,  my  brother,  if  you  are  an  idler  you 
are  not  a  Christian.  If  you  are  a  Christian  you 
will  act  and  labor  and  toil  for  the  good  of  man 
and  for  the  honor  of  your  Maker.  Why  dream 
about  being  a  Christian,  when  you  are  destitute 
of  the  feeling  and  life  of  a  Christian? 


116  IDLENESS. 

5.  Sinners  in  this  congregation  should  hear  God's 
voice  in  this  text,  for  it  is  addressed  to  them  as  well 
as  to  us.  "  Why,"  says  Christ  to  these  sinners 
before  me,  "stand  ye  here  all  the  day  idle  ?  "  Your 
soul  is  neglected.  Not  a  step  have  you  taken  yet 
to  prepare  to  meet  your  God.  You  are  wasting 
your  life.  You  can  do  good  if  you  repent.  You 
may  lead  others  to  Christ.  God  wants  you  in  his 
vineyard,  and  will  judge  you  for  all  the  good  you 
can  do.  You  are  capable  of  doing  good,  and  were 
created  to  do  good  and  not  evil.  You  are  now  doing 
evil,  immense  evil.  Why,  says  Christ,  persist  in 
your  evil  course  ?  Young  man,  he  addresses  you, 
do  you  hear  him  speak  ?  He  wants  your  life  given 
to  him.  Now  is  your  time  to  commence  a  career 
of  usefulness.  Why,  why  throw  away  that  useful 
life?  Will  you  not  come  to  him  now  and 
consecrate  your  whole  being  to  his  service?  How 
honorable,  how  noble  to  give  yourself  up  to  do 
good  to  the  world.  Young  lady,  he  calls  you 
also ;  open  your  ear  and  hear.  In  your  station  what 
good  you  can  do !  You  can  mould  others  for 
heaven.  Christ  wants  your  affectionate  heart  con- 
secrated to  him  and  his  service.  Shall  he  have  it, 
or  will  you  throw  away  that  life,  and  lift  up  your 
eyes  in  despair  in  another  world  and  lament  your 
folly  ?  No,  no ;  come  to  Christ  to-day  and  live  for 
him  and  all  is  safe. 


IV. 

THE   TITHES. 

Bring  ye  all  the  tithes  into  the  storehouse,  that  there  may  he 
meat  in  mine  house,  and  prove  me  now  herewith,  saith  the 
Lord  of  Hosts,  if  I  will  not  open  you  the  windows  of  heaven, 
and  pour  you  out  a  blessing,  that  there  shall  not  be  room 
enough  to  receive  it. —  J\fal.  iii.  10. 

I.     THE     DUTY    TAUGHT    IX    THE     TEXT.       2.     THE    STRENGTH 
AND    MAGNITUDE   OP    THE   PROMISE. 

What  a  text!  What  a  God,  who  is  the  author 
of  such  a  rich  portion  of  truth !  How  this  text  un- 
folds his  heart,  his  great  heart,  his  boundless  benevo- 
lence !  How  he  loves  to  do  for  his  creatures !  He  is 
never  satisfied  with  doing,  he  cannot  do  enough  I 
Can  such  a  heart  be  satisfied  with  bestowing  small 
blessings  ?  No,  never,  never.  It  wishes  to  do  great 
things.  Its  treasures  of  Grace  and  Mercy  are  inex- 
haustible;  and  does  it  wish  to  hoard  them  up  like  a 
selfish,  covetous  soul  ?  Nought  of  that  mean,  nig- 
gardly disposition.  Benevolence  is  an  eternal  stran- 
ger to  selfishness.  She  has  no  communion  or  fellow- 
ship with  such  a  state  of  heart.  Her  happiness 
consists  in  doing,  not  in  receiving.  She  loves  to 
distribute  and  scatter  abroad;   to  fill  a  world  with 


118  THE   TITHES. 

bliss ;  to  roll  a  tide  of  glory  over  all  heaven  and 
make  angels  shout  with  joy  inexpressible  ;  to  send 
out  her  light  and  'her  love  to  the  uttermost  corner  of 
the  universe,  and  fill  it  with  infinite  delight,  so  that 
every  heart  shall  be  full  and  still  then  not  room 
enough  to  receive  it.  Such  is  God's  great  heart. 
Such  are  his  infinite  desires.  With  such  a  text  on 
record,  why  is  it  that  there  is  a  sinner  found  uncon- 
verted where  the  Bible  is  read  ?  Why  are  they  not 
all  saved,  and  their  hearts  fuU  and  overflowing  with 
God's  boundless  love  and  mercy  ?  The  fault  cannot 
be  with  God.  This  he  affirms  in  many  parts  of  the 
Bible.  He  is  ready  and  willing  to  save,  and  waits 
the  opportunity.  If  he  possesses  the  heart  and  dis- 
position which  this  text  unfolds  and  ascribes  to  him, 
this  must  be  true ;  it  cannot  be  otherwise.  If  he  is 
so  desirous  to  bless,  says  an  objector,  why  not  bless  ? 
Why  not  open  the  windows  on  high  and  let  the  bless- 
ing come,  until  there  is  not  room  enough  to  receive  it? 
There  is  one  thing  in  the  way.  That  thing  is  with 
man,  and  man  must  remove  it  out  of  the  way  or  the 
blessing  cannot  be  given. 

You  should  remember,  God  is  acting  in  the  capac- 
ity of  a  public  lawgiver,  and  not  in  that  of  a  private 
individual.  In  dispensing  his  blessings  he  must  do 
it  so  as  not  to  indorse  iniquity  or  set  his  seal  of  ap- 
probation to  crime.  His  own  character  and  the 
good  of  the  universe  require  that  God  should  be 
guarded   and   particular   on    this    point.       He    must 


THE  TrriiES.  119 

make  a  distinction  between  right  and  wrong.  He 
should  bestow  his  mercies  so  as  to  encourage  the 
one  and  discourage  the  other.  To  treat  the  rebel- 
lious and  obedient  subjects  of  his  government  pre- 
cisely alike,  would  be  to  say  by  a  public  act  of  his, 
that  he  looked  upon  rebellion  as  meritorious  as 
obedience,  or  sin  as  deserving  of  his  smile  as  holi- 
ness. Such  conduct  on  the  part  of  God  would  not 
only  tarnish  his  character,  but  would  do  immense 
mischief  to  the  universe. 

What  would  be  the  effect,  if  this  Commonwealth 
should  treat  the  murderer  the  same  as  it  treats  the 
man  who  has  a  sacred  regard  for  human  life,  or  the 
thief  the  same  as  it  treats  the  honest,  upright  citizen  ? 
Such  a  course  would  break  down  all  the  safeguards 
thrown  around  society  to  protect  it,  and  open  wide 
tiie  floodgates  of  iniquity.  It  would  break  down 
all  government,  all  order,  and  the  State  would  be 
ruined.  The  life  and  property  of  every  man  would 
be  in  jeopardy.  Who  would  wish  to  live  amid  the 
state  of  things  that  would  soon  follow. 

So  in  God's  kingdom,  if  he,  by  his  public  acts 
should  encourage  sin,  or  cease  to  discourage  it,  who 
could  tell  the  result  to  the  universe  ?  With  all  the 
discouragements  to  sin  which  an  infinite  God  has 
hung  out  in  his  government,  sin  has  entered  the  uni- 
verse. It  has  ruined  a  large  class  of  angels,  it  has 
invaded  our  world  and  spread  over  the  whole  human 
race.      What    other  worlds    it    would    destroy,    and 


120  THE  TITHES. 

what  would  be  the  limits  to  its  ravages,  if  God 
should  cease  to  discourage  it,  no  mind  but  the  Infi- 
nite one  can  foresee.  For  aught  we  know  the  whole 
universe  might  be  ultimately  ruined.  How  impor- 
tant, therefore,  that  God  in  dispensing  his  blessings, 
should  do  it  so  as  not  in  the  least  to  encourage  sin. 
He  is  particular  here,  for  he  has  a  most  sacred  regard 
for  right,  and  he  would  sooner  let  the  whole  world 
go  to  hell  than  indorse  their  iniquity  to  save  them. 
For  this  reason  he  requires  of  all  individuals,  before 
he  will  bless,  to  come  into  a  right  state  of  heart. 
Then  he  is  ready  ;  then  the  windows  will  be  opened 
and  the  blessing  come.  How  clear  this  truth  stands 
out  in  my  text.  Here  is  a  great  and  rich  promise  ; 
a  strong  motive  presented  to  encourage  us  to  come 
out  and  seek  for  great  blessings.  But  here  is  a  duty 
presented  in  the  front  rank,  and  the  promise  lies  in 
the  rear  of  the  duty.  "  Bring  in  your  tithes,"  says 
God ;  that  is  the  duty.  Then  "  I  will  open  the  win- 
dows," &c. ;  that  is  the  promise.  How  many  will  try 
to  reach  their  hand  around  the  duty  to  get  hold  of 
the  promise,  if  possible !  Your  arm  is  too  short,  my 
brother.  There  is  no  way  of  access  to  this  promise 
but  to  march  up  like  an  honest  man  and  take  up  the 
duty.  The  duty  lies  between  you  and  the  promise  ; 
and  the  duty  must  be  met,  or  the  promise  is  not  yours. 
How  wicked  hearts  wish  to  reverse  the  order  of 
things  here,  and  bring  God  to  abandon  his  ground 
and  bless  them  on  other  terms  I     Let  God  first  open 


THE  TITHES.  121 

the  windows  of  heaven,  says  such  a  heart,  and  pour 
out  a  blessing  until  there  is  not  room  enough  to  re- 
ceive it,  and  then  we  will  bring  in  the  tithes.  Won- 
derful !  Let  God  bless  you  in  a  wrong  and  wicked 
state  of  heart,  and  thus  indorse  your  unrighteous- 
ness, and  then, —  then  what  ?  Oh,  then  we  will  do 
our  duty.  No,  you  would  not.  That  is  false.  You 
would  say.  Well,  I  have  obtained  the  blessing ;  that 
is  all  I  wanted.  God  would  not  have  blessed  if  we 
were  not  about  right,  and  we  will  live  as  we  have 
done.  God  will  do  no  such  thing ;  he  understands 
your  deceptive  heart  too  well,  and  he  wiU  not  be  mis- 
led by  it.  He  has  taken  his  position  ;  that  position 
is  right,  and  he  will  not  come  over  an  inch,  and  he 
ought  not.  Bring  in  your  tithes,  says  God,  all  your 
tithes,  and  then  the  blessing  is  yours ;  but  on  no  other 
conditions  can  you  have  it. 

Do  you,  as  individuals,  as  a  church,  desire  this 
gi-eat  blessing  on  these  terms  ?  Do  you  say  yes  ? 
Stop,  my  brother.  Look  again  at  these  terms.  Look 
close.  Bring  all  your  tithes.  One  half,  nine  tenths, 
ninety-nine  one  hundredths  will  not  answer  here. 
That  is  not  all.  All  your  tithes.  You  will  de- 
sire to  get  off  with  a  part.  God  will  make  no  com- 
promise with  you.  You  must  meet  these  terms  ex- 
actly,—  with  a  willing,  cheerful  heart,  and  lay  all  on 
his  table ;  and  when  everything  is  consecrated,  then 
the  windows  will  be  thrown  wide  open,  and  the 
blessing  will  come. 


122  THE  TITHES. 

Now  then,  do  you  wish  the  blessing  upon  such 
terms  ?  Do  I  hear  you  respond  yes  ?  Very  well, 
then  let  me  have  your  undivided  attention  while  I 
undertake  to  expound  these  terms  in  the  text. 

I.  I  will  show  what  this  duty  implies. 

II.  Call  your  attention  to  the  promise,  —  its 
strength,  —  its  greatness. 

I.  I  AM  TO  SHOW  WHAT  THE  DUTY  IN  THIS  TEXT 
IMPLIES. 

The  word  tithes  meant  this,  under  the  Jewish 
dispensation :  They  were  required  to  give  one 
tenth  of  all  they  possessed  to  God,  to  support  the 
Jewish  religion.  One  tenth  of  their  sheep,  one  tenth 
of  their  oxen,  one  tenth  of  their  grain,  one  tenth  of 
all  they  had  was  to  be  brought  to  God  and  pre- 
sented to  him.  Another  thing,  in  bringing  this  of- 
fering to  God,  they  must  bring  the  best  they  had. 
God  would  not  accept  the  lame  and  sickly  of  the 
flock.  They  must  select  the  hale,  the  robust,  the 
best  of  the  flock,  or  he  would  spurn  their  offering. 
No  selfishness  was  to  be  allowed  in  this  matter;  he 
would  not  tolerate  a  little,  niggardly  spirit.  He 
wanted  an  offering  made  in  righteousness,  one  that 
came  from  a  cheerful  heart,  a  whole-souled  offering. 

But  we  are  not  under  the  Jewish  dispensation, 
says  one.  I  admit  it.  But  all  these  Jewish  customs 
teach,  and  were  designed  to  teach,  lessons  of  im- 
portance to  us.  What  does  bringing  in  the  tithes 
under  the  Christian  dispensation  imply  ?     I  answer, 


THE   TITHES.  123 

to  meet  God  in  his  claims,  all  his  claims,  and  sub- 
mit to  do  them  cheerfully.  This  was  the  spirit  of 
the  passage  in  its  application  to  the  Jews.  God 
demanded  one  tenth.  To  meet  God  in  that  de- 
mand, and  obey  him,  was  bringing  in  the  tithes. 

To  bring  in  our  tithes,  all  our  tithes,  is  to  meet 
God  in  every  claim  he  lays  upon  us,  and  submit  in 
obedience  to  those  claims,  cheerfully  and  with  a  full 
heart.  Under  this  general  idea  let  me  specify  a  few 
things  to  make  this  duty  simple  and  clear  to  all. 

1.  Then  God  says,  son,  daughter,  give  me  thine 
heart.  This  is  God's  first,  this  is  among  his  most 
important  claims.  This  neglected  and  all  is  a  fail- 
ure. No  other  duty  can  be  acceptable  to  God,  if 
the  heart  is  withheld.  "  If  I  give  my  goods  to  feed 
the  poor,  and  my  body  to  be  burned,"  says  Paul. 
"  and  have  not  charity  or  love,  I  am  nothing.''  All 
is  unacceptable  without  the  heart.  Give  me  thine 
heart,  says  God.  Do  you  hear  him  ?  Bring  in 
your  tithes.  Will  you  obey  God  in  this  first  de- 
mand ?  Or  do  you  wish  to  back  out  from  the 
position  that  you  wish  this  great  blessing  upon  the 
terms  propounded  in  the  text?  Some  one  inquires, 
perhaps,  what  is  it  to  give  the  heart  to  God  ?  Do 
you  make  that  inquiry  because  you  wish  to  give 
God  your  heart,  or  as  a  mere  matter  of  speculation? 
If  you  wish  to  give  up  your  heart  and  comply  with 
this  demand,  I  will  explain  this  duty  so  that  all 
may  understand.     Now  mark  the  definition. 


124  THE   TITHES. 

The  souVs  heart  is  the  mind's  choice  of  an  end  for 
which  it  lives.  If  it  select  a  right  end,  and  conse- 
crates its  whole  being  to  secure  that  end,  it  has  a 
right  or  a  good  heart.  If  it  selects  a  wrong  end, 
and  consecrates  its  powers  to  secure  that  end,  it  has 
a  wicked  or  impenitent  heart.  Giving  the  heart  to 
God,  then,  is  always  an  act  of  the  will.  It  is  the 
mind's  choice.  It  is  the  mind's  choice  of  an  end, — 
the  mind's  choice  of  a  right  end.  It  is  the  mind's 
choice  of  an  end,  to  promote  which  she  consecrates 
all  her  powers.  What,  then,  is  the  end  which  the 
mind  selects  in  giving  the  heart  to  God  ?  I  answer, 
it  is  Gods  will.  It  selects  Gods  ivill  as  the  end  for 
which  it  lives  ;  and  to  secure  which,  consecrates  its 
whole  being.  That  is  giving  the  heart  to  God. 
That  is  something  you  can  understand.  That  is 
something  you  can   do. 

Will  you  do  it?  Will  you  meet  this  first  claim 
of  God  now  ?  Will  you  now  say  to  God,  whose 
all-pervading  spirit  surrounds  you.  Here,  Lord,  is 
my  heart.  I  now,  henceforth  and  forever,  give  vip 
my  whole  being  to  do  thy  will.  Not  my  will  but 
THINE  be  done  ?  Bring  in  your  tithes  ;  you  must 
not  fail  here  ;    if  you  do,  you  fail  of  the  blessing. 

2.  The  second  claim  God  levys  upon  you  is  upon 
your  bodies. 

Says  Paul :  "  I  beseech  of  you  by  the  mercies  of 
God,  that  ye  present  your  bodies  a  living  sacrifice, 
holy,  acceptable  to  God,  which  is  your  reasonable 


THE   TITHES.  125 

service."  Present  your  bodies  to  whom  ?  To  God. 
Present  them  a  living  sacrifice,  not  a  dead  one. 
Present  them  holy,  not  sinful.  This  will  be  accep- 
table to  God.  It  is  a  reasonable  service  or  demand, 
says  the  Apostle.  Thus  God  sets  up  a  claim  to 
your  body,  as  well  as  your  heart.  He  demands  that 
you  give  it  to  him,  and  use  it  for  him  in  his  ser- 
vice. God  has  a  just  and  righteous  claim  upon  your 
body  as  well  as  upon  your  soul.  He  created  the 
body ;  it  is  the  workmanship  of  his  hands ;  it  is  his 
lawful  property,  and  he  demands  that  you  use  it  for 
him.  He  claims  the  right  to  dictate  in  relation  to 
its  use.  He  legislates  as  much  over  the  body  as  he 
does  over  the  soul.  He  tells  you  how  you  shall  use 
it,  and  how  you  shall  not.  We  get  up  a  contro- 
versy with  God,  about  the  use  of  the  body.  We 
say  we  will  use  it  as  we  please.  No,  says  God,  you 
must  use  it  as  /  please.  Now  while  you  keep  up 
this  controversy  he  will  not  bless.  You  must  stop 
it  and  submit  to  his  will,  and  let  him  dictate  about 
the  body,  and  you  obey.  There  is  that  hand,  says 
God.  It  is  my  hand,  I  created  it.  Use  it  for  me 
and  not  my  adversary,  the  Devil.  If  the  Devil 
created  it,  use  it  for  him.  But  the  Devil  did  not 
create  it.  I  created  it,  use  it  therefore  for  me. 
How  can  you  use  it  for  the  Devil  ?  If  you  wish  to 
use  it  to  please  the  Devil  instead  of  God,  use  it  to 
knock  your  neighbor  down,  to  stab  or  shoot  him,  or 
harm  him  in  some  form.     But  if  you  wish  to  use  it 


12G  THE    TITHES. 

for  God,  use  it  to  do  your  neighbor  good.  If  he  has 
fallen  yonder  in  the  street,  and  needs  iielp,  use  it  to 
lift  him  up,  and  ?idminister  to  his  wants.  If  he  is 
hungry,  use  it  to  feed  him.  If  he  is  sick,  use  it  to 
administer  to  his  relief.  If  you  must  use  it  to  de- 
fend your  neighbor,  use  it  to  defend  the  wronged 
party,  and  not  the  party  which  is  inflicting  the 
wrong.  Use  it  to  defend  liberty  and  justice,  not 
oppression  and  sin.  If  the  slaves  at  the  South  rise 
and  undertake  to  fight  in  defence  of  their  inalienable 
rights,  as  our  fathers  did,  and  you  are  sent  there  to 
.put  down  the  insurrection,  when  you  use  your 
hands  to  handle  your  musket,  be  sure  and  not  aim 
at  the  head  of  the  oppressed  party.  What !  fight  in 
defence  of  oppression !  No,  sooner  die  than  do  it. 
If  you  must  fight  at  all,  fight  for  liberty  and  justice, 
and  not  for  oppression  and  wrong. 

Never  take  sides  with  a  party  that  is  inflicting  a 
wrong,  but  take  your  position  with  the  wronged 
party ;  and  if  you  have  any  defence  to  make,  make 
it  for  him.  I  am  aware  that  slaveholders  and  their 
sympathizers,  will  cry  out  that  such  a  doctrine  is 
horrible.  But  why  horrible  ?  I  answer,  simply  be- 
cause they  want  you  and  the  nation  to  defend  them 
in  their  deviltry.  That  has  always  been  the  cry  of 
tyrants.  It  is  horrible,  in  their  estimation,  to  fight 
for  liberty  and  justice;  but  patriotic  and  noble  to. 
stand  ready  to  fight  to  put  down  liberty,  and  in 
favor   of    oppression.      Such    men    think   they   are 


THE   TITHES.  127 

heroes,  and  that  we  ought  to  make  presidents  of 
them  while  they  live,  and  raise  monuments  over  their 
graves  when  they  die.  Now  understand,  I  am  not 
saying  it  is  your  duty  to  fight  in  any  case.  That  is 
not  a  question  for  me  to  discuss  here.  I  do  say, 
however,  you  have  no  right  to  use  your  hands  to  put 
down  liberty  and  defend  oppression.  That  is  not 
using  them  for  God,  but  for  the  Devil.  You  should 
use  them  to  bless  the  human  race. 

Then  there  is  the  tongue,  another  member  of  the 
human  body.  God  demands  that  you  use  it  for 
him,  and  not  for  the  Devil.  It  is  a  little  member, 
but  you  can  do  immense  evil  or  immense  good  with 
it.  If  you  wish  to  use  it  for  the  Devil  instead  of 
God,  use  it  to  backbite  and  slander  your  neighbor ; 
use  it  to  swear  away  his  liberty,  his  property,  his 
reputation,  his  life ;  use  it  for  profanity  and  to  blas- 
pheme God  ;  use  it  to  ridicule  and  sneer  at  sacred 
things  ;  use  it  to  keep  your  neighbor  from  repenting 
and  turning  to  God  ;  use  it  to  defend  error,  sin, 
and  wrong-doing ;  use  it  to  cheat  and  deceive  your 
neighbor,  so  as  to  draw  money  out  of  him,  without 
rendering  an  honest  equivalent,  and  in  a  thousand 
other  ways  we  have  not  time  to  name.  But  if  you 
wish  to  use  it  for  God,  use  it  to  pray  to  him,  and 
bless  his  holy  name ;  use  it  to  preach  his  Gospel, 
and  defend  his  truth  ;  use  it  to  prevail  upon  men 
to  turn  to  God,  to  repent,  to  be  good,  holy  at  heart, 
and  upright  in  all  things  ;    use    it  to  plead  for  the 


128  THE  TITHES. 

poor,  the  oppressed  and  down-trodden  ;    use   it  to 
rebuke  sin  in  all  its  forms,  and  in  all  men. 

Thus  give  your  tongue  to  God.  This  he  demands. 
He  claims  the  right  to  dictate  about  the  'use  of  the 
tongue.  He  legislates  over  it,  and  you  must  give 
it  up  to  be  controlled  by  him,  if  you  would  give  your 
body  to  God.  God  legislates  over  your  ears  also, 
and  tells  you  how  to  use  them ;  over  the  appetites 
and  propensities  of  your  bodies,  and  tells  when  and 
how  you  may  indulge  them,  and  how  not.  These 
were  all  placed  in  your  bodies  for  good  ends,  but  they 
can  all  be  abused,  and  turned  to  bad  account.  God 
tells  you  how  to  use  them,  and  you  are  to  submit 
to  his  dictation,  if  you  would  give  the  body  to  him. 
Paul  understood  it,  and  you  must  follow  his  ex- 
ample. "  I  keep  under  my  body,"  says  the  Apostle, 
"and  bring  it  in  subjection,  lest  after  I  have  preached 
to  others,  1  myself  should  be  a  castaway."  Bring 
it  in  subjection  to  what  ?  To  God's  will,  to  God's 
dictation.  Now  we  must  do  as  the  Apostle  did,  and 
thus  give  the  body  to  God.  Bring  in  your  tithes. 
Bring  your  bodies  and  present  them  to  God.  Will 
you  do  it  ?  Do  you  do  it  ?  Now,  God  looks  on, 
and  knows  whether  you  do  it  or  not.  Will  you 
meet  God  in  this  claim  he  makes  upon  your  bodies? 
If  not,  you  are  not  bringing  in  all  your  tithes  ;  you 
are  keeping  back  part  of  the  price^  and  will  fail  of 
the  blessing. 

3.  The  next  thing  God  demands  is  your  time. 


THE  TITHKS.  129 

This  also  belongs  to  God  the  author,  who  meas- 
ures it  out  to  you  moment  by  moment.  From  whom 
do  you  derive  it  ?  It  is  God  who  imparts  it.  That 
he  claims  it  as  his,  is  evident  from  the  fact  that  he 
njakes  you  sick  and  well  as  he  sees  fit.  He  numbers 
your  days  here  on  earth,  without  consulting  you  or 
your  wishes,  and  he  cuts  short  your  time  by  death, 
when  he  sees  fit;  all  of  which  would  be  wrong  in 
God  if  your  time  were  not  lawfully  and  rightfully  his. 
That  time  is  valuable.  With  a  right  use  of  it  you  can 
do  good,  or  with  a  wrong  use  of  it  you  can  do  evil, 
great  evil.  How  one  rash  act  of  one  man,  perpe- 
trated in  a  few  moments,  may  plunge  a  whole  nation 
into  war,  and  sacrifice  tliousands  of  human  lives, 
sending  mourning  and  lamentation  into  a  million 
of  hearts  perhaps  !  Oh,  how  it  sends  those  wretches 
unbidden  into  the  presence  of  a  righteous  God, 
amid  their  blasphemies  and  their  blood  !  What  an 
awful  moment  to  them !  How  ill-prepared  for  such 
a  meeting  I 

On  the  other  hand,  a  moment's  time,  rightly  used,' 
may  turn  the  scale  with  that  sinner,  and  bring  him 
over  to  Christ,  who,  after  a  career  of  usefulness  on 
earth,  may  be  exalted  to  heaven  to  tread  her  most  lofty 
heights  of  bliss,  and  drink  of  her  river  of  life  through 
all  the  coming  ages  of  a  boundless  eternity.  What 
consequences  hang  upon  the  right  use  of  time ! 
How  many  sinners  have  been  saved  by  listening  to 
one  sermon,  one  prayer,  or  from  receiving  one  invi- 

VoL.    I.  t) 


130  TIIK   TITIIKS. 

tation  to  come  to  Christ !  As  I  came  out  of  church 
in  Boston,  a  gentleman  approached  me,  and  re- 
marked, tliat  some  twenty  years  ago,  in  Oliio,  he  was 
invited  to  hear  me  preach  one  sermon.  That  sermon, 
said  he,  arrested  my  attention,  led  me  to  Christ,  and 
I  hope  I  am  now  on  the  way  to  heaven.  How  many 
instances  I  have  known  in  my  ministry,  where  five 
minutes'  talk  has  brought  a  sinner  over  I  The  nail 
was  fastened  in  a  sure  place  and  clenched,  and  the 
soul  sealed  for  heaven.  Oh,  those  moments,  my 
brother,  my  sister,  how  precious,  how  precious! 
God  wants  them,  Christ  purchased  them  with  his 
blood.  Will  you  give  them  to  him  ?  Will  you 
now  lay  that  time  on  God's  altar,  and  give  it  to 
God  to  do  good  to  the  world  ?  Bring  in  all  your 
tithes.  Do  not  have  a  controversy  with  God  about 
your  time  here,  if  you  want  this  rich  blessing.  If 
you  give  it  to  God,  you  will  inquire  of  him  how  you 
can  use  it  to  the  best  advantage  to  build  up  his 
kingdom  on  earth,  and  glorify  his  great  name.  How 
much  time  you  have  wasted !  Repent  of  that. 
How  you  have  undervalued  your  time,  and  used  it 
for  yourself,  instead  of  God  I  Put  away  all  that 
iniquity.  Redeem  the  time  for  the  future,  and 
seek  forgiveness  for  the  past. 

Dear  sinner,  God  will  put  you  at  a  future  day 
where  you  will  see  the  worth  of  time.  When  you 
lie  down  to  die  and  look  over  into  eternity,  then  how 
precious  time  will  look!     Said  a  dying    queen,  as 


THE   TITHES.  131 

she  was  going  into  eternity,  "  Millions  of  money  for 
a  moment's  time!"  Now  you  have  time  measured 
out  to  you  by  your  Maker.  Improve  it  as  it  passes, 
so  that  you  can  meet  your  account  joyfully  at 
another  day. 

4.  In  bringing  in  your  tithes,  God  also  demands 
your  influence.  Are  you  ready  to  reply,  "  I  have  no 
influence  ?  "  Individuals  frequently  make  that  re- 
mark, but  it  is  not  true  of  any  person  living.  Every 
one  has  an  influence,  and  all  are  exerting  it  for  good 
or  for  evil  every  day  of  their  lives.  You  are  not 
aware  of  the  amount,  nor  the  constant  influence  you 
exert  over  others.  You  hardly  move,  speak,  or  give 
a  look  in  the  presence  of  others  without  exerting  an 
influence  over  them.  You  may  change  the  whole 
purpose  of  a  man's  soul,  ruin  him,  and  blot  out  his 
happiness  endlessly  by  a  look.  In  a  congregation 
where  I  was  preaching,  and  where  there  was  a  very 
interesting  state  of  things,  one  evening,  at  the  close 
of  a  sermon,  I  requested,  all  who  would  give  their 
hearts  to  God  to  kneel  in  the  last  prayer.  Many 
dropped  down  before  God  to  do  up  this  important 
work.  One  man,  in  the  very  act  of  kneeling,  caught 
the  eye  of  an  old  scofling  companion,  whose  scorn- 
ful look  changed  his  purpose,  and  he  resumed  his 
seat,  where  he  remained  till  the  close  of  the  exercises, 
as  unmoved  as  a  marble  statue.  The  judgment  will 
probably  reveal  the  fact  that  that  look  ruined  that 
soul  and  sent  it  to  hell.     A  lady  in  my  presence  was 


132  THE  TITHES. 

about  to  close  a  trade  with  a  man,  when  a  friend 
caught  her  eye  and  gave  her  a  meaning  look.  She 
changed  her  purpose  in  an  instant,  and  concluded  to 
take  a  little  more  time  for  consideration.  That  look 
did  up  the  work.  I  name  these  instances  to  show 
what  can  be  done  by  a  look.  You  may  kill  the  in- 
fluence of  that  good  minister  over  the  minds  of  your 
children,  and  prevent  his  leading  them  to  Christ,  by 
a  very  few  remarks.  "  Father,"  says  the  child,  "  how 
did  you  like  that  man  to-day?"  "Oh,"  says  the 
father,  "  what  he  said  was  well  enough,  but  his  7nan- 
ner — I  dislike  his  manner."  That  child  henceforth 
goes  to  church  to  watch  the  minister's  manner.  It 
loses  sight  of  all  the  truth  he  utters,  and  goes  home 
to  imitate  the  father  in  criticizing  the  manner  of  the 
minister.  There  may  be  rich,  weighty,  and  vastly 
important  truths  in  the  sermon,  which,  if  reduced  to 
practice,  would  save  the  soul.  But  the  child  goes 
down  to  hell  criticizing  the  manner  of  the  ministers, 
in  imitation  of  the  father.  If  the  father  had  called 
the  attention  of  the  child  to  those  rich  and  weighty 
truths,  and  said  to  the  child,  "  Reduce  that  truth  to 
practice,  and  you  are  safe,"  what  a  different  influ- 
ence he  would  have  exerted  over  the  child.  These 
wonderfully  wise  ones,  however,  who  are  always 
criticizing  the  manner  of  ministers,  are  not  always 
the  best  judges  of  manner.  That  manner  which 
produces  the  strongest  and  most  lasting  effect  upon 
an  audience-;  which  chains  and  fixes  attention;  ab- 


THE  TITHES.  133 

sorbs  the  congregation  in  the  subject  discussed,  so 
as  to  make  time  seem  half  its  length  —  that  is  the 
manner  God  approves,  and  let  those  condemn  it 
who  dare.  The  minister  who  possesses  it  has  un- 
common power  over  his  hearers,  and  sends  his  con- 
gregation home  with  the  truth  all  cleared  up  and 
fixed  in  the  memory.  That  is  the  manner  which 
will  produce  a  lasting  effect.  The  hearer  will  refer  to 
that  sermon  in  after  years,  and  say  "  how  clear  and 
conclusive  that  subject  was  handled.  It  settled  the 
question  in  my  mind  forever."  But  you  should  be 
cautious  how  you  turn  off  your  own  attention,  and 
the  attention  of  your  children  and  others,  to  the 
manner,  and  thus  divert  the  mind  from  the  truth.  It 
is  the  truth  that  will  save,  and  not  the  manner,  any 
further  than  the  manner  enforces  the  truth. 

Again,  the  influence  you  exert  by  example  will  be 
good  or  bad.  You  can  give  it  to  God  or  against 
him.  To  show  what  example  will  do,  take  one  case 
out  of  many  I  might  name.  In  a  church  where  I 
was  holding  a  meeting,  one  of  the  members,  a  pray- 
ing lady,  had  an  impenitent  husband  She  became 
very  anxious  that  he  should  attend  the  meeting  and 
hear  the  preaching.  After  much  persuasion,  she 
finally  prevailed  upon  him  to  come  one  afternoon. 
They  started;  but  just  before  they  reached  the  place 
of  worship,  he  looked  over  into  the  field  and  saw 
one  of  the  leading  members  of  the  church  at  work 
on  his  farm.     He  stopped  his  team  instantly,  and, 


134  thp:  tithes. 

putting  the  reins  into  the  hands  of  his  son,  said,  "  If 
that  church-member  can  stay  at  home  to  work,  so 
can  I,  for  his  business  is    no  more   important  than 
mine."      He  went  back    to    his  farm,  and  his  wife 
could  never  start   him  out   again.      The    influence 
of  that   example   may  have  been  fatal  to  that  sin- 
ner.    Take   care   my  brother    how  you    step.     The 
eyes  of  the  world  are  upon  you,  your  example  may 
ruin  them.     There    is   a   question  of  reform  before 
the  community ;  truth  and  righteousness  on  the  one 
side,  and  error  and  sin  on  the  other.     Perhaps  error 
and  sin  are  popular.     The  mass  of  the  people  are 
in  their  favor,  and  you  want  to  be  on  the  popular 
side,  so  you  go  against  the  reform.     Pause  now,  for 
you  are  giving  your  influence  against  God.     God 
is  on  the  side  of  truth,  and   he  wants  you  there. 
Bring  in  your  tithes,  says  God,  I  want  your  influ- 
ence for  truth.     Here  you  hesitate  ;  you  say,  if  I  take 
that  stand,  it  will  hurt  my  influence ;  it  will  aflect 
my   business.      But   stop,    my  brother;    that   is    the 
devil's    reasoning.      Your    inquiry    should     be,    on 
which  side  are  truth  and  righteousness  ?     The  an- 
swer to  that  question   should  settle  the  question  of 
duty.      God    takes    his    stand    for   truth    and    right. 
He  wants  all  his  people  to  do  the  same.     You  can- 
not bring  in  all  your  tithes  without  giving  your  in- 
fluence where  God  gives  his.     You  say,  then,  I  will 
take  neutral  ground.     That  will  not  answer.     That 
will  not  be  bringing  in  all  the  tithes.     There  is  an 


THE   TITHES.  135 

influence  you  could  exert   for  truth   and  the  right, 

but  you  withhold  it.     That  is  withholding  the  tithes, 

and  not  bringing  them  in  as  the  text  demands,    IIow 

quick  the  church  could  kill  out  all  the  !iii»#^^  iiieic 

is  in  the   land,  if  she  would  throw  all  her  influence 

against  the  system !     Let  every   member,   in  every 

visible  church  in  the  nation,  take  his  stand  to  put 

down  this  evil,  and  be  as  immovable  as  the  hills, 

anu  !*wneiar  could  not  live  in  the  nation  ten  years. 

Let   every  pulpit  in  the   land  thunder   against  this 

awful  crime,  and  let  the  church  walk  up  in  a  solid 

column  to  the  ballot-box,  north. and  south,  and  ,de-    •!» 

&bawn  of  4.he  cl«v// 

posit  their  votes  against  this  "  "im-irrf  Trh^iin-flr;;;'^;' 

and,  together  with  the  influence  they  would  thus 
exert  over  others,  they  would  kill  si9H^«j>  dead,  and 
bury  it  so  deep  that  it  would  never  have  a  resurrec- 
tion until  the  last  trumpet  should  call  it  up  to  the 
final  account.  Now  God  wants  this  influence  of 
his  church  brought  into  his  storehouse,  and  he  would 
open  the  windows  of  heaven  and  deluge  the  nation 
with  his  mercy.  What  say  you,  my  brother?  Shall 
your  influence  from  this  hour  be  given  to  God  ? 
Will  you  now  dedicate  it,  and  let  it  be  henceforth 
sanctified  and  consecrated  to  the  great  work  of  pro- 
moting truth  and  righteousness,  and  the  highest 
good  of  man  ? 

5.  In  bringing  in  your  tithes,  God  wants  you  to 
bring  your  children,  and  give  them  up  to  him. 

He  not  only  wishes  to  save  you,  but   he  wants 


l''?G  THE  TITHES. 

them  saved.  He  desires  not  only  your  influence  for 
good,  but  theirs.  He  wants  you  to  give  them  to 
him,  then  insti'uct  and  train  them  w]}  for  him.  Come 
into  a  state  of  heart  where  you  will  be  more  anx- 
ious that  they  should  be  useful,  than  to  accumulate 
wealth ;  to  suffer  privation  and  hardship  in  God's 
cause,  than  to  be  honored  by  man.  How  many 
pretend  to  give  their  children  to  God,  when  it  is 
not  heart-work.  God,  in  after  years,  may  wish  to 
convert  and  put  them  into  the  ministry,  or  send 
them  to  the  heathen,  to  lead  them  to  Christ;  but 
how  quick  their  hearts  object  and  rise  up  in  oppo- 
sition. Why  Qt)jie(*t,  if  you  have  truly  given  them 
to  Christ,  and  are  willing  he  should  use  them  to 
the  best  advantage  to  build  up  his  kingdom  ?  Are 
they  his  or  yours  ?  If  they  are  his,  it  is  his  place 
to  dictate,  and  yours  to  submit  and  acquiesce.  Un- 
godly men  will  give  up  their  children  to  fight  and 
sacrifice  their  lives  in  honor  and  defence  of  their 
country,  while  you,  a  Christian,  are  unwilling  to 
give  up  yours  to  fight  the  good  fight  of  faith,  and 
lead  souls  up  to  heaven.  God  wants  them.  He  has 
a  work  for  them  to  do.  Will  you  bring  them  to- 
day and  give  them  all  up,  and  let  him  send  them 
where  he  pleases  ?  Will  you  pledge  yourself  that  you 
will  do  the  best  you  can  to  train  them  up  for  him  ? 
Do  you  hesitate  here  ?  Then  God  may  take  them 
by  death  ;  or  suffer  them  to  pursue  the  road  to  de- 
struction ;  to  grow  up  to  be  a  disgrace  to  themselves 


THE  TITHES.  "  137 

and  those  who  gave  them  birth,  and  lie  down  in 
sorrow  at  last.     Will  you  bring  in  these  tithes  ? 

6.  In  bringing  in  your  tithes,  God  claims  your 
property. 

Hear  him  assert  his  rights  on  this  point,  for  a 
moment.  "  The  silver  is  viine,  and  the  gold  is  mine, 
saith  the  Lord  of  hosts."  Hag.  ii.  8.  "  Every  beast 
of  the  forest  is  mine,  and  the  cattle  upon  a  thousand 
hills.  The  world  is  mine  and  the  fulness  thereof. 
Psalms  1.  10,  12." 

In  these  passages,  and  in  many  other  places  in 
the  Bible,  God  lays  claim  to  all  the  riches  and 
wealth  of  earth.  He  declares  it  is  his,  and  he  claims 
the  right  to  dictate  to  the  world  in  relation  to  its 
use.  He  legislates  over  your  property  as  much  as 
he  does  over  your  soul  or  body.  Look  at  his  right 
for  a  moment.  It  is  a  most  sacred  one.  He 
created  you,  and  the  earth  on  which  you  reside, 
with  all  its  gold  and  silver,  the  beasts  of  the  field, 
and  the  fowls  of  the  mountains.  "  The  earth  and 
the  fulness  thereof,"  which  includes  everything. 
This  he  affirms,  and  upon  this  act  of  creation,  he 
bases  his  claim  to  the  whole,  and  his  right  to  con- 
trol the  whole. 

The  right  of  property  which  grows  out  of  the  act 
of  creation,  is  the  highest  possible  right.  It  is  the 
original  or  foundation  right.  No  other  rigiit  can 
annul  or  set  it  aside.  Here  God  sets  up  his  claim, 
and  what  court  in  the  universe  can  set  it  aside  ?     It 


138  THE   TITHES. 

can  and  will  be  maintained  against  all  other  claims, 
by  whomsoever  set  up.  God  is  a  righteous  being, 
and  would  not  claim  this  property  if  it  were  not 
lawfully  his  own.  But  he  knows  it  is ;  he  knows 
his  rights  and  how  to  maintain  them  at  a  future 
day.  God  demands  of  you  to  take  his  property  in 
your  possession,  and  dedicate  it  to  him,  to  whom 
it  belongs.  It  belongs  to  God.  Dedicate  it  to  him. 
Use  it  according  to  his  wishes  and  dictation.  Bring 
in  your  tithes,  says  God.  Under  this  command, 
you  will,  perhaps,  grow  uneasy.  Some  of  you  may 
turn  away  as  sorrowful  as  the  rich  young  man,  who 
turned  away  from  Christ,  when  he  told  him  to  sell 
all  he  possessed  and  give  to  the  poor,  and  then  fol- 
low him.  Riches  were  his  idol,  and  he  was  unwill- 
ing to  have  Christ  dictate  on  that  point.  There 
are  men  in  the  church,  whose  property  is  their  God. 
If  you  .touch  the  one,  you  certainly  will  the  other. 
They  do  not  feel  that  even  God  himself  has  a  right 
to  dictate  in  relation  to  their  property.  My  prop- 
erty is  my  own,  they  affirm,  and  I  have  a  right  to 
use  it  as  I  please.  That  property  is  not  yours,  it 
is  God's.  So  he  affirms,  and  you  are  under  obli- 
gation to  use  it  as  he  pleases,  and  not  as  you  please, 
unless  you  agree  with  him.  Take  care  how  you 
get  up  a  contention  with  God  on  this  point,  if  you 
v\?ant  a  blessing.  This  was  the  point  of  difference 
between  God  and  the  Jews.  They  undertook  to 
use  God's  property  as  they  pleased,  and  not  as  he 


THE  .TITHES.  •  139 

pleased.  God  demanded  one  tenth  of  their  prop- 
erty to  be  given  up  to  the  support  of  the  Jewish 
religion,  or  rather  his  religion  among  the  Jews. 

They  refused  to  be  dictated  to  by  God,  and  with- 
held this  property  from  him,  who  charged  tliem 
with  being  a  set  of  robbers.  Says  God  in  Mai.  iii. 
9  :  "  Ye  have  robbed  me,  even  this  whole  nation. 
Ye  are  cursed  with  a  curse."  As  a  consequence, 
God  withheld  his  blessing  from  them,  because  they 
would  not  bring  and  dedicate  to  him  their  property, 
according  to  his  direction.  Will  you  fail  of  a  bless- 
ing on  the  same  ground  ?  You  get  up  a  contro- 
versy with  God  here. 

Think  now,  does  this  touch  your  idol  ?  Do  you 
say.  This  is  carrying  the  matter  too  far ;  we  cannot 
stand  that ;  I  -do  wish  you  ministers  would  let  that 
matter  alone  ?  I  presume  you  do.  But  we  are  not 
at  liberty  to  do  so.  If  you  have  any  fault  to  find 
here,  find  it  with  God,  for  he  commands  us  to  cry 
aloud  and  spare  not,  and  your  controversy  is  witli 
him  and  not  with  us.  We  are  only  showing  you 
his  claims  and  not  ours.  We  are  bound  to  press 
all  the  claims  we  find  in  the  Bible.  We  are  com- 
manded to  do  it  "  whether  men  will  hear  or  forbear." 
The  Bible's  claims  are  God's  claims.  This  is  a 
Bible  claim  as  here  shown  you,  and  if  you  wish  to 
feel  uneasy  under  this  claim,  and  contend  with  your 
Maker,  and  shut  this  blessing  from  your  heart,  you 
can  do  so.     God  demands  that  you  dedicate  that 


140  "  THE  TITHES. 

property,  which  he  says  is  his,  to  him,  and  use  it  for 
his  glory.  You  can  refuse  to  do  it,  and  he  will 
withhold  the  blessing,  as  he  did  from  the  Jews. 
Now  what  will  you  do  ?  He  waits  for  your  answer. 
Will  you  write  holiness  to  the  Lord  on  everything 
you  have,  give  up  all  to  him,  and  take  this  great 
blessing  on  those  terms.  Or  does  your  heart  rebel, 
and  do  you  say  this  is  requiring  too  much  ?  What 
say  you  ?     Decide,  and  God  will  decide. 

II.  I  AM  TO  CALL  YOUR  ATTENTION  TO  THE  PROM- 
ISE,  ITS    STRENGTH, ITS    GREATNESS. 

1.  I  remark  it  is  a  strong  one  ;  one  of  the 
strongest  promises  that  can  be  couched  in  human 
language.  The  promise  is  much  stronger  than  it 
would  have  been  if  God  had  said,  bring  in  your 
tithes  and  I  will  open  the  windows  and  pour  you 
out  a  blessing.  God  here  challenges  you  to  put 
him  to  the  proof.  After  such  a  challenge,  do  you 
think  he   will  fail   on   his  part,  if  you  test  him  ? 

You  have  dealt  with  that  neighbor  for  years.  In 
all  instances  you  have  fulfilled  your  part  of  all  con- 
tracts to  the  very  letter.  You  are  now  about  enter- 
ing into  another  agreement  with  him.  You  say  I 
will  do  so,  if  you  will  do  so.  He  looks  you  in  the 
face  and  replies.  If  I  thought  you  sincere  in  that 
proposition, —  if  I  could  believe  you  would  do  as 
you  promise,  I  would  do  it.  Indeed,  you  reply,  have 
I  not  dealt  with  you  many  years  ?  Have  I  ever 
failed   in  one  instance  ?     Put  me  to  the  proof  be- 


THE  TITHES.  141 

fore  you  call  in  question  my  word.  What  a  chal- 
lenge !  How  it  expresses  the  strongest  possible  de- 
termination to  fulfil,  on  your  part,  if  brought  to  the 
test ! 

God,  in  the  text,  challenges  you  to  bring  in  your 
tithes  and  put  him  to  the.  proof.  He  could  not 
give  you  a  stronger  promise.  He  could  not  express 
his  determination  to  fulfil,  on  his  part,  in  stronger 
language.  Test  me,  he  says,  by  bringing  in  all 
your  tithes,   and   see  what  I  will  do. 

2.  I  remark  this  is  a  great  promise. 

There  is  everything  embodied  here  that  is  neces- 
sary to  save  a  world.  God  will  pour  out  a  blessing, 
and  fill  up  your  cup  to  overflowing,  which  will  flow 
to  the  next  heart,  and  then  to  the  next,  and  the  next, 
until  the  town,  county,  state,  nation,  and  world  is 
deluged  with  his  mercy,  and  then  there  shall  not  be 
room  enough  to  receive  it.  God's  resources  and 
blessings  are  infinite,  and  never  can  be  exhausted. 
What  a  rich  promise,  enough  for  each  and  all  for- 
evermore.  Let  all  the  world  bring  in  their  tithes, 
and  the  whole  earth  shall  know  by  happy  expe- 
rience the  richness  and  extent  of  this  promise. 


REMARKS. 
1.  From  this   subject  we  learn  why  they  had  so 
great  a  revival   on  the  day  of   Pentecost.     In  that 
upper  chamber  the  hundred  and  twenty  brought  in 


142  THE  TITHES. 

all  their  tithes,  and  we  learn  how  God  opened  the 
windows  of  heaven,  and  sent  down  that  power 
from  on  high,  the  Holy  Ghost,  to  fill  all  their  hearts. 
Then  how  the  work  spread  like  fire  through  the 
city !  What  multitudes  were  gathered  into  the 
kingdom.  Hard  hearts  were  melted.  Individuals 
who,  a  few  weeks  previous,  had  been  ready  to  join 
in  the  cry,  away  with  him,  crucify  him,  crucify  him, 
were  now  found  calling  for  mercy,  and  submitting  to 
his  peaceful  reign.  Three  thousand  were  gathered 
into  the  church  the  first  day !  Five  thousand  were 
converted  soon  after.  What  a  triumphant  work  I 
How  the  city  moved  in  the  face  of  the  most  bitter 
opposition,  and  thousands  on  thousands  were  added 
unto  the  Lord. 

2.  We  see  why  revivals  are  greater  in  some  places 
than  in  others. 

In  some  places  only  a  few  bring  in  their  tithes. 
God  opens  the  windows  and  gives  them  a  few 
mercy-drops.  In  another  place  the  church  generally 
come  up  to  the  work,  then  how  God  shakes  the 
place !  How  he  subdues  and  converts  some  of  the 
most  abandoned  in  it!  He  makes  his  power  known 
until  there  is  not  a  dog  to  move  his  tongue  in  op- 
position. 

3.  We  see  why  revivals  stop.  At  the  commence- 
ment the  church  came  up  heartily  to  the  work,  and 
laid  themselves  on  God's  altar  for  a  season  with  a 
cheerful  spirit.     God's  mercy  came  in  great  power. 


THE  TITHES.  143 

After  a  season  she  became  weary  of  giving  all  to 
God,  and  began  to  take  from  his  table  a  part  of  her 
offering.  Then  he  began  to  shut  the  windows  down. 
At  length  one  retires  to  his  farm  and  another  to  his 
merchandise,  and  there  is  a  general  declension. 
God  hides  his  face  in  consequence  of  their  back- 
sliding and  iniquity  ;  withdraws  his  mercy ;  curses 
them  with  barrenness  and  leanness  of  soul ;  and 
leaves  them  to  contend  and  strive  and  bury  them- 
selves up  in  the  world  more  deeply,  perhaps,  than 
ever. 

"When  a  people  have  had  a  great  blessing  and 
great  light,  and  backslide  from  that  light,  what  a 
great  curse  will  follow  !  Look  out  for  a  fearful 
state  of  things  in  that  place.  I  will  be  with  you 
while  you  will  be  with  me,  says  God ;  but  if  you 
depart  from  me  I  will  depart  from  you.  The  church 
always  forsake  God  first,  then  he  is  under  the  neces- 
sity of  withdrawing  his  blessing,  lest  he  should  in- 
dorse their  iniquity. 

4.  I  have  now  shown  you  how  you  can  have  a 
revival ;  how  you  can  have  a  great  revival.  Will 
you  have  it  on  these  terms  ?  That  question  I  want 
you  to  settle  now,  before  you  leave  this  place.  My 
brother,  my  sister,  will  you  do  it  ?  I  must  test  you 
here.  Think  now,  God  looks  into  your  heart.  You 
cannot  deceive  him.  He  will  know  if  you  keep 
back  part  of  the  price.  All  in  this  congregation, 
both    saint    and    sinner,  who    will   now   consecrate 


144  THE   TITHES, 

everything  to  God,  and  bring  in  all  their  tithes,  I 
want  to  stand  in  the  last  prayer,  and  give  yourselves 
up  anew  to  God.  Give  all,  all  to  him.  Think, 
my  brother,  before  prayer  is  offered.  Do  you  give 
up  ALL  ?     God  help  you !     Amen. 


V. 

PRAYER. 

Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ;  knock, 
and  it  shall  be  opened  unto  you.  —  Matt.  vii.  7. 

1.  PRAYER  A  DUTY.  2.  AN  IMPORTANT  DUTY.  3.  A  HIGH 
PRIVILEGE.  4.  ASK,  SEEK,  AND  KNOCK.  5.  HOW  TO  PRE- 
VAIL  IN   PRAYER. 

What  promises,  coming  from  such  a  high  source ! 
How  absolute  these  assurances  I  No  perhaps  it 
shall  be  given  here.  "  It  SHALL  be  given,"  is 
the  solemn  pledge !  Then  the  connection,  making  it 
still  more  forcible  and  striking.  Adding  to  this  the 
weight  of  God's  moral  character,  his  holiness  and 
truthfulness,  and  who  can  doubt  for  a  moment  these 
absolute  assurances  ?  What  encouragement  to  seek 
him ;  to  knock  loud  at  heaven's  gate ;  to  come  to 
such  a  God  with  all  our  wants,  and  to  plead  earnestly 
and  confidently  to  have  them  all  supplied  !  Nothing 
more  delights  the  infinite  heart  of  our  Maker  than 
to  have  us  fly  to  his  arms  for  help,  and  lean  upon 
his  Almighty  strength  to  do  for  us  more  than  we  can 
ask  or  think.  We  are  dependent  creatures;  depend- 
ent upon  him  for  all  temporal  and  spiiitual  blessings 

VOL.    I.  10 


146  rUAYER. 

to  supply  our  present  and  future  wants.  Every 
good  and  perfect  gift  comes  down  from  the  Father 
of  Lights.  Our  bodies  and  our  souls  are  the  work- 
manship of  his  hand;  and  if  their  wants  are  sup- 
plied, they  are  supplied  from  his  great  storehouse. 
How  befitting  that  such  dependent  creatures  should 
pray !  Prayer  is  the  language  of  dependence.  It  is 
a  frank  and  full  acknowledgment  to  God  of  our  true 
state.  Such  frankness  is  pleasing  to  him,  as  he 
wishes  all  beings  to  see  and  acknowledge  their  con- 
dition as  it  is.  He  can  do  for  us  all  that  we  need. 
He  can  supply  our  every  want.  In  the  text,  he  man- 
ifests his  willingness,  and  gives  us  the  assurance  that 
he  stands  ready  to  do,  upon  the  simple  condition  of 
our  asking.  What  easy  and  reasonable  terms  !  If 
our  wants  are  not  supplied  under  such  circumstances 
who  is  to  blame  ?  If  we  are  too  proud  and  haughty 
to  ask  for  help,  we  ought  to  suffer.  If  we  perish, 
the  fault  lies  at  our  own  door,  and  our  Maker  is 
clear.  Under  the  guidance  of  this  truth,  I  will  pro- 
ceed to  show,  — 

I.  That  prayer  is  a  duty  binding  upon  all  men. 
II.  That  it  is  a  very  important  duty. 
HI.  That  it  is  a  high  privilege. 

IV.  I  will  then  examine  the  three  terms  in  the 
text  separately,  —  ask,  seek,  and  knock. 

V.  I  will  answer  the  question,  What  is  it  to  pray 
as  the  Bible  directs,  or  how  can  we  offer  prevailing 
prayer  ? 


PRAYER.  147 

I.    I    AM    TO    SHOAV    THAT    PRAYER    IS    A    DUTY    BIND- 
ING   UPON    ALL    MEN. 

Look  at  .our  condition  and  the  relations  that  exist 
between  us  and  our  Maker,  and  reason  will  teach  us 
that  it  is  the  duty  of  all  men  to  pray.  We  are  not 
ignorant  of  the  fact  that  sceptical  men  often  affirm 
That  they  can  see  no  consistency  in  this  duty.  It  is, 
however,  amazing  that  a  thinking,  reasoning  man, 
who  has  any  enlightened  or  intelligent  views  of  the 
state  of  things  that  exist  between  us  and  God,  could 
come  to  such  a  conclusion.  Prayer  is  one  of  the 
most  reasonable  duties  that  can  be  performed  by  the 
human  heart.  A  prayerless  life  is  a  most  unreason- 
able one.  I  do  not  believe  that  the  reason  of  any 
man  ever  led  him  to  the  conclusion  that  it  was  not 
his  duty  to  pray.  It  is  a  wicked  heart  that  hates 
prayer,  and  has  forced  him  to  such  a  conclusion,  and 
not  reason's  voice.  ^That  heart  which  is  deceitful 
above  all  things  and  desperately  wicked  has  palmed 
off  its  own  wishes  for  reason's  voice,  and  made  him 
believe  it.  If  his  heart  loved  prayer,  how  differently 
he  would  view  this  whole  matter.  But  let  us  hear 
reason  speak  for  a  moment  upon  this  vital  question. 
Reason  affirms  that  two  things  are  due  from  a  being 
who  is  receiving  blessings  from  the  hand  of  another: 
1.  That  he  should  cultivate  a  spirit  of  gratitude 
towards  his  benefactor.  2.  He  should  express  his 
grateful  acknowledgment  in  a  becoming  manner,  for 
favors  conferred,  to  the  being  who  is  the  author  of 


148  PRAYER. 

the  blessings.  This  is  a  plain  dictate  of  reason. 
How  natural  to  man  to  say  "  thank  you,  sir,"  or 
"  much  obliged,"  when  others  confer  favors  upon 
him.  It  is  so  natural  that  they  do  it  without  stop- 
ping to  think  or  to  reason  upon  the  point  at  all.  It 
is  the  spontaneous  outgushing  of  human  nature. 

Take  an  instance  as  an  illustration  of  this  feeling! 
When  multitudes  were  dying  with  starvation  in  Ire- 
land, some  years  since,  and  America  stretched  out 
her  hand  of  relief  and  saved  a  large  class  from  an 
awful  death,  was  it  necessary  to  introduce  an  argu- 
ment to  prove  to  those  who  were  snatched  from  an 
untimely  grave,  that  they  should  feel  and  express 
their  gratitude  to  those  who  had  sent  them  relief  in 
this  hour  of  peril  and  distress  ?  Argument  ?  Na- 
ture would  not  wait  for  argument.  The  Irish  heart 
poured  forth  its  gratitude  in  every  form  in  which 
human  nature  was  capable  of  expression.  Their 
tears  of  joy,  their  shouts  of  thanksgiving  to  God 
and  the  strangers  who  had  sent  them  relief,  and  their 
prayers  to  the  Infinite  One  for  a  thousand  blessings 
upon  the  heads  of  the  Americans,  was  but  a  faint 
expression  of  what  the  heart  felt  within.  This  is 
reason's  voice  in  the  soul.  It  is  her  utterance  of 
what  is  right  and  befitting  under  such  circumstances. 
One  other  thing  is  a  dictate  of  reason,  namely, 
that  the  gratitude  and  thanksgiving  should  be  in 
proportion  to  the  blessings  received.  Now,  are  we 
correct  in  the  above  sentiments  ?     Probably  no  one 


PRAYER.  149 

will  call  in  question  their  correctness.  If,  therefore, 
the  above  positions  be  correct,  they  settle  the  whole 
question  of  the  reasonableness,  consistency,  and  duty 
of  prayer.  They  decide  the  fact  that  it  is  the  duty 
of  all  men  to  pray.  There  is  not  a  being  on  earth 
who  is  not  receiving  great  and  constant  blessings 
from  the  hand  of  his  Maker,  —  greater,  higher,  and 
more  numerous  by  far  than  he  receives  from  any 
and  all  other  beings  in  the  universe.  If,  therefore, 
man  is  under  obligation  to  feel  grateful  for  favors 
conferred,  and  express  that  gratitude -to  his  benefac- 
tor, then  he  is  under  obligation  to  pray.  Thanks- 
giving is  one  of  the  important  branches  of  prayer. 
Consequently,  he  should  approach  his  Maker  in 
prayer,  and  pour  forth  his  grateful  acknowledgment 
for  the  thousand  mercies  which  have  been  scattered 
in  his  pathway  from  the  morning  of  his  being. 
Thus  reason  decides. 

Now  let  us  turn  our  attention  to  the  Bible,  and 
listen  to  its  teachings  in  relation  to  this  duty.  In 
looking  into  that  sacred  volume  we  shall  find  this 
duty  urged  in  a  variety  of  forms. 

1.  The  fact  that  God  has  given  promises  to  prayer 
settles  the  question  of  duty.  Promises  to  prayer  are 
designed  to  encourage  men  to  pray.  But  will  God 
encourage  men  to  do  what  it  is  not  their  duty  to  do  ? 
To  harbor  such  a  thought  of  God  is  insulting  and 
wicked.  You  would  do  well  to  look  into  the  Bible 
carefuDy,  and  search  out  its  promises.     The  Bible  is 


150  PRAYER. 

full  of  promises  to  encourage  men  to  pray.  Look 
at  my  text,  "  Ask,  and  it  shall  be  given."  Again, 
"  Whosoever  calleth  upon  the  name  of  the  Lord  shall 
be  saved."  Again,  "  Whatsoever  things  ye  desire 
when  ye  pray,  believe  that  ye  receive  them,  and  ye 
shall  have  them."  We  could  greatly  multiply  prom- 
ises under  this  head,  but  it  is  not  necessary. 

2.  The  duty  of  prayer  is  made  manifest  from  such 
passages  as  the  following,  —  Prov.  xv.  8 :  "  The 
prayer  of  the  upright  is  his  delight."  When  we 
learn  that  a  given  course  of  conduct  is  pleasing  to 
our  Maker,  that  settles  the  question  of  duty.  What- 
ever is  pleasing  to  God  must  be  right,  and  the  oppo- 
site must  be  wrong.  The  Bible  makes  it  the  duty 
of  all  men  to  please  God  and  to  avoid  all  things  that 
wiU  displease  him.  The  text  under  consideration, 
afiirms  that  the  prayer  of  the  upright  is  his  delight. 
That  is,  it  is  highly  pleasing  to  God. 

From  this  text  two  things  are  manifest. 

1.  All  men  should  have  upright  hearts.  Why  ? 
Because  it  is  pleasing  to  God. 

2.  They  should  pour  forth  such  upright  hearts  in 
prayer  to  their  Maker,  as  that  is  in  harmony  with 
his  wishes. 

Now  such  passages  as  the  above,  teach  the  duty 
of  prayer  as  explicitly  as  a  solemn  command.  They 
fully  reveal  God's  will.  God's  will  decides  the  duty 
to  all. 

3.  But  God  commands  men  to  pray.     Pray  always 


PRAYER.  151 

with  all  prayer.  Pray  with  all  prayer;  what  does 
that  mean  ?  Pray  with  all  kinds  of  prayer.  Pray 
in  your  closet.  If  you  have  families,  pray  with  tliem. 
Build  up  that  altar  never  to  go  down  until  you  go 
down  into  the  dark  valley.  Pray  in  the  social  meet- 
ing and  in  the  public  sanctuary.  Pray  when  about 
your  business  or  on  a  journey.  Pray  always.  Do 
not  begin  a  praying  life  and  then  give  it  up.  PRAY 
ALWAYS. 

Again,  pray  without  ceasing,  is  God's  command. 
Live  so  as  to  have  a  spirit  of  prayer  at  all  times  and 
under  all  circumstances.  Always  be  in  a  praying 
state  of  heart.  Secure  the  divine  influence  to  make 
intercession  in  your  heart,  which  always  begets  a 
spirit  of  prayer.  Never  grieve  it  away.  For  no 
man  can  maintain  a  spirit  of  prayer  who  gi'ieves 
away  the  Spirit.  He  may  keep  up  the  form,  but  it 
will  be  a  mere  form  with  no  God  in  it.  Pray.  Not 
say  your  prayers,  but  pray.  Live  so  that  the  soul 
wOl  take  hold  of  God  and  his  promises  at  all  times 
without  ceasing. 

Again,  I  would  that  men  should  pray  everywhere, 
lifting  up  holy  hands  without  wrath  and  doubting. 
Everywhere.  That  is,  wherever  there  is  a  man  let 
him  pray, —  in  any  house,  town,  city,  state,  nation, 
or  island  of  the  sea.  Anywhere  on  this  wide  earth 
where  there  is  a  man,  let  him  pray.  That  is  my 
command.  That  is  my  will,  says  God.  What! 
All  sorts  of  men  pray  ?     All  sorts  of  men,  from  the 


152  PRAYER. 

emperor  on  his  throne,  down  to  the  most  forlorn 
beggar.      The  liar,  thief,  profane  man   pray  ?     "  / 

would    that    ALL,     ALL     MEN     SHOULD     PRAY."        So     thlS 

text  affirms.  Would  you  have  the  liar  pray  ?  JNIost 
certainly.  What !  and  continue  his  lying  ?  Cer- 
tainly not.  The  lying  part  I  would  have  him  stop, 
and  become  a  truthful  man,  and  pray  for  forgiveness 
for  the  past.  And  the  profane  man,  —  would  you 
have  him  pray  ?  I  most  certainly  would.  And  con- 
tinue to  swear?  No.  I  would  have  him  stop  at 
once  the  swearing  part,  and  use  his  tongue  to  pray 
instead  of  profaning  God's  name.  Let  him  seek 
forgiveness  in  prayer  for  the  manner  in  which  he  has 
used  his  ungodly  tongue.  But  would  you  have  men 
pray  with  a  wicked  heart  ?  No.  I  would  have  men 
give  up  their  wicked  hearts  immediately,  and  pray 
with  right  hearts.  What  business  have  you  to  have 
a  wicked  heart?  God  never  gave  you  the  right  to 
have  a  wicked  heart.  He  demands  of  you  to  have 
a  right  heart.  To  plead  your  wicked  heart  as  an 
excuse  for  neglecting  this  duty,  is  to  plead  your  sin 
as  an  excuse  for  remaining  sinful.  It  is  like  the  liar 
pleading  his  want  of  truthfulness  as  an  excuse  for 
remaining  a  liar.  Or  like  the  drunkard  pleading  his 
drunkenness  as  an  excuse  for  remaining  a  drunkard. 
Again,  I  demand  what  right  have  you  to  have  a 
praycrless,  wicked  heart  ?  God  would  have  every 
man  on  his  knees  giving  up  his  wicked  heart,  in  his 
first  prayer,  as  the  publican  did,  and  crying,  "  God 


PRAYER.  153 

be  merciful  to  me  a  sinner."  No,  sinner ;  this  com- 
mand is  upon  you  as  much  as  it  is  upon  Chris- 
tians. God  does  not  say  I  would  that  Christians 
should  pray  everywhere ;  but  I  would  that  men^ 
ALL  MEN,  should  pray  everywhere.  You  are  a 
man,  and  God  speaks  to  you,  and  this  command 
is  binding  upon  you,  and  you  cannot  shake  it  off. 
How  many  feel  that  because  they  are  not  Chris- 
tians, they  are  not  under  obligations  to  do  the  duty 
of  Christians.  God's  Bible  does  not  give  a  set 
of  rules  to  govern  Christians  simply.  It  legislates 
over  men.  It  lays  down  a  set  of  rules  to  govern 
men,  all  men.  It  demands  of  all  to  be  Christians, 
and  to  attend  to  all  the  duties  of  Christians.  Your 
wickedness  consists  in  not  being  Christians,  and  in 
neglecting  the  duties  that  are  binding  upon  all  men. 
Now  remember  this  text  demands  of  all  men  to  pray. 
You  cannot  flee  from  this  responsibility.  You  will 
have  to  meet  it  in  future.  Every  hour  you  neglect 
this  duty  you  violate  this  solemn  command  of  God. 
V/iil  you  pray?  If  you  never  have  prayed,  will  you 
begin  now  ?  I  think  I  have  now  sufficiently  settled 
the  question,  that  it  is  the  duty  of  all  men  to  pray. 

11.  I  AM  TO  SHOW  THAT  PRAYER  IS  A  VERY  IMPOR- 
TANT DUTY. 

For  wise  reasons  God  has  seen  fit  to  offer  certain 
blessings  to  man,  and  make  the  reception  of  those 
blessings  depend  upon  the  condition  of  their  pray- 
ing for   them.     Why   God  has  adopted  this  course 


154  PRAYER. 

we  know  not.  He  has  not  given  us  all  the  reasons 
why,  but  the  fact  is  revealed.  It  is  manifestly  a 
part  of  the  economy  of  grace.  So  the  good  book 
teaches,  and  in  this  matter  we  are  wholly  depend- 
ent upon  its  light  to  guide  us.  Blot  out  the  light 
we  derive  from  that  quarter,  and  there  is  not  a  phi- 
losopher on  earth,  that  could  ever  decide  whether 
God  would  positively  hear  prayer  or  not.  Much 
less  could  he  determine  upon  what  condition  he 
would  hear  it.  Why  does  such  a  man  as  Theodore 
Parker  pray  ?  What  evidence  has  he  that  God  will 
hear  prayer  ?  He  has  no  light  on  that  subject,  ex- 
cept what  he  has  borrowed  from  the  very  book  he 
has  rejected  as  an  unsafe  guide. 

Will  God  hear  a  set  of  rebels  against  his  govern- 
ment pray  ?  Will  he  answer  their  petitions  ?  If 
so,  upon  what  conditions  ?  Sucli  questions  can 
only  be  answered  by  a  direct  revelation  from  God. 
That  revelation  such  men  reject,  and  of  course  must 
be  all  afloat,  and  wholly  in  the  dark  upon  such  points. 
But  to  the  Christian,  the  Bible  is  God  Almighty's 
lamp  to  guide  his  footsteps  to  a  throne  of  grace.  It 
reveals  the  great  truth,  that  God  is  a  prayer-hear- 
ing God,  —  that  he  will  hear  those  pray  who  have 
sinned  and  broken  his  laws,  —  that  there  is  mercy 
and  pardon  for  such.  The  condition  upon  which  he 
can  be  pardoned  and  saved,  and  his  prayers  find  ac- 
ceptance on  high,  are  here  all  made  known. 

Why  should  not  the  Christian  love  such  a  book  ? 


PRAYER.  155 

He  does.  He  would  sooner  part  with  all  things 
earthly,  than  be  deprived  of  the  light  it  imparts  upon 
this  and  kindred  subjects.  But  let  us  return  from 
this  little  digression  to  the  point  under  considera- 
tion. 

In  the  Bible,  prayer  is  presented  as  a  very  impor- 
tant duty,  for  the  following  reasons  :  — 

1.  It  is  made  the  condition  upon  which  God  will 
bestow  certain  spiritual  blessings  upon  man.  Take 
an  instance  from  Ezekiel  xxxvi.  25-37 :  "  Then  will 
I  sprinkle  clean  water  upon  you,  and  ye  shall  be 
clean ;  from  all  your  filthiness,  and  from  all  your 
idols,  will  I  cleanse  you.  A  new  heart  also  will  I 
give  you,  and  a  new  spirit  will  I  put  within  you : 
and  I  will  take  away  the  stony  heart  out  of  your 
flesh,  and  I  will  give  you  an  heart  of  flegh.  And  I 
will  put  my  spirit  within  you,  and  cause  you  to 
walk  in  my  statutes,  and  ye  shall  keep  my  judg- 
ments, and  do  them.  And  ye  shall  dwell  in  the 
land  that  I  gave  to  your  fathers ;  and  ye  shall  be 
my  people,  and  I  will  be  your  God.  I  will  also  save 
you  from  all  your  uncleannesses  :  and  I  will  call  for 
the  corn,  and  will  increase  it,  and  lay  no  famine 
upon  you.  And  I  will  multiply  the  fruit  of  the  tree, 
and  the  increase  of  the  field,  that  ye  shall  receive  no 
more  reproach  of  famine,  among  the  heathen.  Then 
shall  ye  remember  your  own  evil  ways,  and  your 
doings  that  were  not  good,  and  shall  loathe  your- 
selves in  your  own  sight  for  your  iniquities  and  for 


156  PRAYER. 

your  abominations.  Not  for  your  sakes  do  I  this, 
saith  the  Lord  God,  be  it  known  unto  you :  be 
ashamed  and  confounded  for  your  own  ways,  O 
house  of  Israel.  Thus  saith  the  Lord  God  ;  In  the 
day  that  I  shall  have  cleansed  you  from  all  your  in- 
iquities I  will  also  cause  you,  to  dwell  in  the  cities, 
and  the  wastes  shall  be  builded.  And  the  desolate 
land  shall  be  tilled,  whereas  it  lay  desolate  in  the 
sight  of  all  that  passed  by.  And  they  shall  say.  This 
land  that  was  desolate  is  become  like  the  Garden 
of  Eden  ;  and  the  waste  and  desolate  and  ruined 
cities  are  become  fenced,  and  are  inhabited.  Then 
the  heathen  that  are  left  round  about  you  shall  know 
that  I  the  Lord  build  the  ruined  places,  and  plant 
that  that  was  desolate :  I  the  Lord  have  spoken 
it,  and  I  will  do  it.  Thus  saith  the  Lord  God ;  I 
will  yet  for  this  be  inquired  of  by  the  house  of 
Israel,  to  do  it  for  them ;  I  will  increase  them  with 
men  like  a  flock."  1.  Notice  in  relation  to  this 
passage.  Here  are  great  blessings  promised  to 
God's  wandering  people.  2.  These  blessings,  how- 
ever, are  not  to  be  received  unless  they  inquire  of 
the  Lord  to  do  these  things  for  them.  "  Thus  saith 
the  Lord  ;  I  will  yet  for  this  be  inquired  of  by  the 
house  of  Israel,  to  do  it  for  them."  These  great  bless- 
ings, promised  in  the  abo^e  passages,  were  abso- 
lutely essential  to  fit  God's  ancient  people  for  heaven. 
They  could  not  enter  heaven  without  this  same  prep- 
aration  of   heart  promised  in  this  portion  of  truth. 


PEAYER.  157 

Still  the  fulfilment  of  the  promise  hangs  upon  the 
condition  ^f  their  inquiring  or  praying  to  the  Lord 
to  do  these  things  for  them.  How  important  a 
duty  upon  which  such  weighty  consequences  hang. 

2.  Take  another  case  where  salvation  is  offered 
to  man,  suspended  upon  the  duty  of  prayer.  Acts 
ii.  21  :  "  It  shall  come  to  pass,  that  whosoever  shall 
call  on  the  name  of  the  Lord  shall  be  saved."  Here, 
so  far  as  man  is  concerned,  salvation  hangs  upon 
the  right  performance  of  this  duty.  Call  on  the 
name  of  the  Lord  and  you  shall  be  saved.  Sinner, 
life  or  death,  heaven  or  hell  hangs  upon  your  calling 
upon  the  name  of  the  Lord  as  you  should.  Will 
you  refuse  to  pray  ?  Drop  upon  your  knees  and 
cry  out  to  God  with  every  breath  for  salvation,  and 
give  him  no  rest  until  you  are  saved.  Do  you  ask, 
how  shall  I  pray?  I  answer,  pray  as  the  publican 
did.  Follow  his  example  in  earnest,  and  you  will 
find  God's  ear  will  be  open  to  hear,  and  your  soul 
will  be  safe.  How  important  a  duty  upon  which 
such  eternal  things  hang! 

3.  The  gift  of  the  Spirit  is  represented  as  being 
given  in  answer  to  prayer.  Luke  xi.  13  :  "  If  ye 
then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children ;  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him  ?  " 
The  gift  of  the  Spirit  is  absolutely  essential  to  make 
the  Gospel  effectual  in  saving  the  world.  It  is  neces- 
sary to  convince  of  sin  ;  to  convert  the  soul ;  to  make 


158  PRAYER. 

intercession  for  the  saints  ;  to  help  underf=tand  truth  ; 
to  assist  in  hearing  and  preaching  the  Gospel,  and  to 
finish  up  the  great  work  of  leading  and  helping  the 
soul  on  to  heaven.  It  is  the  crowning  work  of  the 
system  of  grace.  It  is  the  Almighty  Agent  that 
nerves  up  the  ministry  and  the  church,  and  makes 
the  weapons  of  their  warfare  mighty  to  the  pulling 
down  the  stronghold  of  sin.  In  this  great  gift  is 
embodied  our  only  hope  of  success. 

Now  this  gi-eat  blessing,  this  blessing  that  is  of 
infinite  worth,  is  given  in  answer  to  prayer.  He  is 
more  willing  to  give  the  Spirit  to  those  ivho  ask  him. 
He  will  give  it,  then,  if  we  ask.  Who  will  refuse  to 
pray  for  such  a  great  gift ;  a  blessing  of  such  infinite 
moment  ?  A  man  deserves  to  be  damned  who  will 
haughtily  turn  away,  and  refuse  to  pray  under  such 
circumstances.  And  shall  we,  who  profess  to  be 
Christians,  be  indifferent  about,  and  neglect  a  duty 
upon  which  such  great  things  hang  ?  No.  Let  us 
cry  out  to  God  for  this  great  gift  until  the  whole 
region  moves  under  its  power. 

4.  And  finally,  the  Gospel  always  produces  effect 
in  any  place,  just  in  proportion  as  it  is  accompanied 
by  the  prayer  of  faith.  I  have  marked  that,  in  my 
labors  in  revivals,  for  years.  When  Christians  begin 
to  have  a  deep  spirit  of  prayer,  that  draws  out  the 
whole  heart  to  God.  When  they  begin  to  pray  in 
the  Holy  Ghost,  the  Gospel  will  begin  to  cut  its 
way.     Then  sinners  begin  to  tremble.     Then   they 


PRAYf:R.  159 

begin  to  cry  for  mercy,  and  the  slain  of  the  Lord 
will  be  many.  I  never  knew  it  to  fail,  when  there 
was  a  deep,  solemn,  agonizing  spirit  of  prayer,  but 
that  salvation  would  come. 

This  being  the  fact,  how  important  this  duty! 
What  responsibility  is  resting  upon  the  church ! 
God  is  ready  to  give  the  spirit  in  answer  to  prayer. 
Are  you  living  without  a  spirit  of  prayer,  so  essential 
to  bring.salvation  to  the  people  ?  How  long  have  you 
lived  in  that  state  ?  Sinners  all  around  you  are  in 
the  way  to  hell,  and  you  with  no  spirit  of  prayer  ? 
Think  of  it,  what  a  state  of  heart  that  must  be! 
Will  you  not  repent  at  once,  and  fly  to  God  for  the 
outpouring  of  his  Spirit,  and  give  him  no  rest  until 
you  see  displays  of  his  power  all  over  this  region  ? 
Look  up  for  great  things.  He  loves  to  do  great 
things. 

HI.  I  AM  TO  SHOW  THAT  PRAYER  IS  A  HIGH  PRIVI- 
LEGE. 

What  a  strange  state  of  mind  the  human  family 
are  in!  How  blind!  How  infinitely  blind  to  their 
own  best  interest !  How  their  lives  demonstrate 
the* truth  of  the  assertion  in  the  good  Book,  —  Ecc. 
ix.  3  :  "  Madness  is  in  their  heart  while  they  live." 
They  act  more  like  deranged  beings  than  like 
rational,  accountable  creatures.  The  things  that 
are  calculated  to  promote  their  highest  good  for 
time  and  eternity,  are  the  things  which  they  hate, 
despise,    and    neglect.       The   things   that   are    cal- 


160  .  PRAYER. 

culated  to  destroy  their  peace  and  happiness  both 
for  this  and  a  future  world,  are  the  things  to  which 
they  cling  with  all  the  tenacity  of  human  demons. 

Take  the  subject  under  consideration  as  an  illus- 
tration of  their  folly  and  inconsistency.  Prayer. 
How  few  view  prayer  as  a  privilege !  The  great 
mass  of  men  view  a  praying  life  as  the  most 
gloomy,  unhappy  life  a  man  can  live.  To  them 
prayer  is  anything  but  a  privilege.  It  may  be  a 
duty,  but  talk  about  its  being  a  privilege,  that  is 
wholly  out  of  the  question.  Still  it  is  true  that 
prayer  is  one  of  the  highest  privileges  ever  bestowed 
upon  man.  To  come  to  God  with  the  assurance 
from  him,  that  he  is  both  able  and  willing  to  supply 
all  our  wants ;  to  commune  with  the  Infinite  One ; 
to  hold  converse  with  the  most  exalted  being  in  the 
universe ;  to  have  the  privilege  of  access  to  that 
being  before  whom  the  master  intellects  that  burn 
in  heaven  bow  with  profound  reverence,  and  cast 
their  crowns  at  his  feet,  and  cry.  Holy,  Holy  is  the 
Lord  God  Almighty ;  to  have  access  to  such  a  being 
is  a  privilege  so  high  and  noble,  that  the  grovelling 
heart  of  man  cannot  estimate  it.  Men  as  a  general 
thing  are  so  wedded  to  earth  and  earthly  things, 
the  mere  trifles  of  a  day,  that  they  have  no  relish 
for  the  high  and  holy  work  of  communing  with 
God. 

How  sin  has  blinded  their  minds !  How  it  has  led 
them  to  view  evil  as  good  and  good  as  evil !     But, 


PRAYER.  161 

poor  sinner,  you  who  hate  prayer  to-day,  you  who 
would  consider  yourself  disgi'aced  to  bow  the  knee 
in  this  house  and  call  on  the  name  of  the  Lord,  the 
day  is  approaching  when  you  would  give  all  the 
world  if  you  had  it  at  your  command,  if  you  could 
have  the  privilege  of  offering  up  one  prayer  and  have 
it  heard  on  high.  You  may  see  that  moment  before 
you  step  down  into  the  dark  valley.  You  may, 
however,  rush  into  eternity  before  you  awake  to 
view  this  matter  as  it  is.  But  mark !  Awake  you 
will.  View  it  in  its  true  light  you  must.  If  the 
Bible  and  the  means  of  grace  cannot  arouse  you, 
and  bring  you  upon  your  knees  to  cry  for  help,  the 
agonies  of  hell  and  the  pangs  of  the  second  death 
will  do  it. 

What  think  you  the  rich  man,  who  lifted  up  his 
eyes  and  called  for  water  to  cool  his  tongue,  would 
have  given  to  have  had  the  privilege  of  offering  one 
prayer  and  had  it  favorably  heard  and  answered  ? 
He  prayed,  and  you  would  do  well  to  read  his  prayer 
and  ponder  it  long.  What  a  prayer  I  Hear  him  for 
a  moment !  Hark  !  "  Father  Abraham,  have  mercy 
on  me,  and  send  Lazarus  that  he  may  dip  the  tip  of 
his  finger  in  water,  and  cool  my  tongue ;  for  I  am  tor- 
mented in  this  flame."  Look  at  this  prayer.  Did 
he  ask  to  be  delivered  from  hell  ?  No ;  he  knew 
doubtless  that  such  a  prayer  would  be  fruitless.  Did 
he  pray,  send  Lazarus  with  a  bucket  of  water  ?  No  ; 
note  its  language,  — "  That  he  may  dip  the  tip  of 

VOL.   I.  11 


162  PRAYER. 

his  finger  in  water,  and  cool  my  tongue."  That 
tongue  which  had  been  profane  and  abusive  on  earth, 
perhaps.  What  anguish  now !  Only  a  drop  of 
water  hanging  to  the  tip  of  the  finger  would  be  some 
relief.  But  no,  no.  No  prayer  coming  up  from  hell 
can  be  heard.  In  that  world  they  may  call,  but  I 
will  not  answer.  Sinner,  in  hell  you  will  see  the 
value  of  prayer,  if  you  cannot  be  led  to  see  it  here 
and  fly  to  Christ.  But  why  rush  into  the  flames  of 
the  pit  to  learn  it  ?  Why  not  learn  it  in  Mercy's 
world  where  there  is  a  Mediator  between  Gpd  and 
man,  and  where  your  prayers  can  be  heard  and  an- 
swered ?  Why  wait  until  you  are  forced  by  sad  ex- 
perience to  learn  the  full  import  of  those  dread  words: 
"  Then  shall  they  call  upon  me,'  but  I  will  not  answer  ; 
they  shall  seek  me  early,  but  they  shall  not  find  me : 
for  that  they  hated  knowledge,  and  did  not  choose  the 
fear  of  the  Lord  ?  "  To  illustrate  this  high  privilege 
let  us  suppose  a  case  : 

Here  is  a  man  of  imrriense  wealth.  His  treasures, 
we  will  suppose,  are  inexhaustible.  He  sends  abroad 
to  the  wide  world  this  promise  and  pledge  :  If  any 
man,  from  any  part  of  the  globe,  will  come  and  ask 
for  it,  he  shall  have  all  the  gold  he  desires.  One 
man  comes  and  asks  for  a  thousand  dollars  ;  he  hands 
it  over.  Another  ten  thousand ;  his  wants  are  sup- 
plied. Another  ten  millions;  the  more  the  better, 
is  the  reply  ;  giving  does  not  impoverish  me  ;  it  is 
my  delight  to  give.     Not  a  man  approaches,  but  his 


PRAYER.  1G3 

wants  are  all  supplied.  What  a  privilege  to  pray 
under  such  circumstances!  Men  would  rush  from 
every  part  of  our  land  and  the  wide  world  to  pray  to 
such  a  being.  I  am  not  mistaken  on  this  point. 
When  the  news  was  fully  confirmed  that  gold  could 
be  washed  from  the  sands,  and  dug  from  the  moun- 
tains, in  California,  what  a  rush  from  almost  every 
part  of  the  earth  !  Men  sold  their  property  to  pro- 
cure means  to  reach  the  land  of  promise.  They  left 
their  families,  and  were  ready  to  brave  all  manner  of 
dangers  and  hardships,  and  even  look  death  in  the 
face,  to  obtain  riches.  They  were  not  sure  when 
they  reached  there,  that  they  should  obtain  the  de- 
sired object.  They  only  had  high  hopes  they  should 
find  a  vast  treasure.  Now  let  it  be  settled  and  fully 
believed,  that  all  that  was  necessary  was  for  men  to 
come  to  the  city  of  Boston  and  ask  for  all  the  gold 
they  wished,  and  they  would  certainly  receive  it,  and 
what  a  rush  there  would  be  to  the  old  Bay  State! 
Every  vessel,  steamboat,  and  railroad  car  would  be 
freighted  with  applicants. 

Now  mark !  God,  the  Infinite  God,  who  cannot 
lie,  and  who  is  both  able  and  ready  to  redeem  his 
pledge,  looks  down  fi*om  heaven  and  proclaims  to 
the  world,  to  all  the  inhabitants  of  earth  :  "  Ask  and 
it  shall  be  given."  What  shall  be  given  ?  gold  ?  No  ; 
something  far  more  valuable  than  all  the  material 
universe,  if  it  were  all  one  solid  mass  of  gold,  shall 
be  given.     Eternal  life  shall  be  given.     The  forgive- 


1G4:  PRAYER. 

ness  of  all  your  sins  shall  be  given.  "  An  inheritance 
incorruptible  and  undefiled,  and  that  fadeth  not  away, 
reserved  in  heaven  for  you,"  shall  be  given.  Here  is 
something  substantial  ;  something  that  is  lasting 
and  valuable  as  heaven,  shall  be  given  ;  something 
that  will  stand  by  when  the  sun  is  blown  out,  and 
when  earth  and  all  the  gold  and  wealth  shall  be  con- 
sumed with  one  breath  of  the  Almighty.  Now  what 
a  privilege  to  pray  if  these  are  the  blessings, — if  these 
are  the  rewards  of  prayer  I  Who  can  refuse  to  pray 
with  such  promises  breaking  upon  his  ear,  and  with 
such  a  God  to  back  them  up  ?  If  they  will  slight 
such  promises,  they  ought  to  die. 


DIVISION  NO.  II. 


We  have  already  shown,  1.  Prayer  a  duty  ;  2.  An 
important  duty  ;  3.  A  high  privilege  ;  and  now, 

IV.  I  AM  TO  EXAMINE  THE  THREE  LEADING  TERMS 
IN  THE  TEXT  SEPARATELY  :  AsK.   SeEK.   KnOCK. 

1.  Ask.  We  have  had  many  labored  definitions 
of  prayer,  perhaps  too  labored  in  some  instances  to 
be  easily  understood.  The  most  simple  and  literal 
definitions,  as  a  general  thing,  are  the  best ;  always 
literal,  unless  the  connection  of  the  text  shows  that 
it  will  not  bear  a  literal  construction.  The  first 
definition  that  Mr.  Webster  gives  to  the  word  pray, 
is,  the  first  word  in  my  text,  ask.     To  pray,  accord- 


PRAYER.  1G5 

ing  to  this  definition,  is,  to  ask.  Prayer  supposes 
that  there  are  blessings  in  the  hand  of  another  being 
that  we  need,  and  we  come  to  that  being  and  ask 
for  them.  One  of  the  first  lessons  we  ever  learned 
on  earth  was  to  pray.  Understand,  now,  I  do  not 
affirm  that  the  first  lesson  we  learned  on  earth  was 
to  pray  to  God.  We  pray  to  other  beings  besides 
God.  We  pray  to  one  another.  Children  pray  to 
parents.  Tliey  are  dependent  upon  their  parents, 
very  dependent  in  the  early  stage  of  their  history, 
and  they  come  and  ask  for  things  they  need.  That 
is,  they  pray  to  them  for  such  things.  Children  pray 
before  their  infant  tongues  can  pronounce  a  word. 
How  often  I  have  seen  such  little  fellows  ask.  And 
there  was  an  eloquence  about  their  petitions  that 
would  move  a  mother's  or  a  father's  heart.  The 
reaching  up  of  that  little  hand  for  help,  accompanied 
by  that  wishful,  imploring  look,  which  expressed  its 
whole  heart ;  or  that  cry  of  distress,  —  how  it  would 
go  through  a  parent's  soul,  and  move  him  to  grant  at 
once,  the  relief  or  blessing  sought !  If  this  definition 
of  prayer  be  correct,  it  fully  disposes  of  the  position 
taken  by  some,  that  prayer  consists  simply  in  having 
good  desires.  A  man  who  thinks  he  is  a  praying 
man,  because  he  has  good  desires,  is  deluded  and 
deceived.  Good  desires  are  not  prayer.  We  admit 
there  is  no  prayer  without  good  desires.  But  the 
good  desires  are  one  thing,  and  prayer  is  another. 
Prayer  consists  in  having  good  desires,  and  olTering 


1 1)0  PRAYER. 

up  those  desires  to  God  in  the  name  of  Christ,  and 
asking  that  they  may  be  granted.  Having  the  de- 
sire in  the  heart,  and  leaving  off  the  asking'  part,  is 
not  prayer.  Why  ?  Simply  because  prayer  is  ask- 
ing for  things  we  need.  But,  says  an  objector,  God 
knows  my  desires ;  he  looks  into  my  heart,  and 
knows  my  heart  fully.  Grant  all  that;  but  his 
knowing  your  desires  does  not  take  away  your 
duty  of  asking,  nor  perform  it  for  you.  He  has 
made  it  your  duty  to  ask,  and  he  will  not  bestow 
the  blessing  unless  you  ask.  He  has  made  that  the 
condition  of  your  receiving  the  blessing,  and  he  will 
not  alter  it.  Now  why  deceive  yourself,  and  cheat 
your  soul  out  of  the  blessing  you  might  receive,  by 
such  cavils  ?  Why  undertake  to  dodge  this  plain 
duty?  Why  not  meet  it  like  a  man?  The  terms 
are  simple  and  most  reasonable,  and  your  under- 
taking to  define,  so  as  to  dodge  this  duty,  shows  a 
state  of  heart  of  which  you  ought  to  be  ashamed, 
and  over  which  you  ought  to  weep  and  repent. 

But,  says  the  objector  again,  do  you  pretend  we 
cannot  pray  without  using  the  tongue  ?  No,  cer- 
tainly not.  In  communing  with  God,  the  mind 
frequently  dispenses  with  the  use  of  the  tongue. 
But  that  does  not  settle  the  question  that  desire  is 
prayer.  Far  from  it.  In  all  such  cases  the  desire 
in  the  heart  is  one  thing,  and  the  mind's  offering  up 
those  desires  to  God,  and  asking  that  the  desires 
may  be  'granted  is  another  and  distinct  thing.     The 


PRAYER.  1G7 

mind  asks  and  urges  her  suit  before  God,  and  does 
it  effectually  in  multitudes  of  instances,  even  when 
the  tongue  is  silent. 

2.  Seek.  To  illustrate  this  word  let  me  suppose 
a  case.  Here  is  an  individual  who  steps  into  the 
congregation  and  assures  you  that  in  a  certain  field 
in  this  vicinity,  which  he  describes,  there  is  an  im- 
mense treasure  deposited.  He  does  not  know  pre- 
cisely where  in  the  field  it  is  to  be  found,  but  the 
fact  that  it  is  within  the  limits  of  that  field,  he  does 
know,  and  he  makes  every  one  believe  it.  The 
treasure,  when  found,  is  enough  to  supply  all  your 
wants;  and  now  he  assures  you,  if  you  will  but  go 
and  seek  for  it,  you  will  find  an  abundance.  In  that 
case  you  would  understand  the  word  seek.  You 
would  go  and  hunt  after  it  diligently  and  earnestly. 
You  would  go  there  for  months  and  seek,  if  you 
knew  for  a  certainty  you  could  make  yourself  in- 
dependently rich  by  so  doing.  You  would  look  in 
every  corner,  turn  over  every  stone,  tear  up  by  the 
roots  every  stump,  and  dig  up  the  earth  ten  feet  deep, 
before  you  would  fail  of  finding  the  treasure.  Now 
when  you  will  search  for  God  and  his  salvation,  as 
you  search  for  hidden  treasures,  he  will  be  found  of 
you. 

Prov.  ii.  3-6  :  "  Yea,  if  thou  criest  after  knowledge, 
and  liftest  up  thy  voice  for  understanding;  if  thou 
seekest  her  as  silver,  and  searchest  for  her  as  for 
hid  treasures ;  then  shalt  thou  understand  the  fear 


168  TRAYER. 

of  the  Lord,  and  find  the  knowledge  of  God." 
Look  at  this  promise  for  a  moment.  "  K  thou 
criest  after  knowledge."  What  knowle'dge  ?  Knowl- 
edge of  God  and  his  salvation.  If  you  cry  out  to 
God  for  it,  be  in  earnest  about  it.  If  you  lift  up 
your  voice  for  understanding,  to  understand  God, 
to  understand  his  government,  his  great  system  €i 
grace,  the  way  of  life  and  salvation,  lift  up  your 
voice  for  this  understanding,  seek  it  of  God  ;  seek 
it  as  you  would  silver,  with  all  the  zeal,  earnestness, 
and  perseverance  that  you  hunt  for  hidden  treasures; 
search  for  this  important  knowledge  in  the  Bible 
and  in  the  use  of  all  other  religious  means  within 
your  reach,  and  when  thus  in  earnest,  you  shall 
soon  find  the  knowledge  of  the  Lord.  Seek  thus 
and  you  shall  find. 

3.  Knock,  and  it  shall  be  opened.  To  help  you 
to  understand  this  part  of  the  text  let  me  resort 
to  a  little  more,  imagery.  I  will  suppose,  then,  that 
an  individual,  living  in  the  country  some  three  or 
four  miles,  comes  in  this  evening  to  hear  the  ser- 
mon. After  the  meeting,  closes,  he  drives  home  and 
enters  his  residence,  when  his  wife  thus  addresses 
him.  "  Husband,  is  the  horse  unhitched  £rom  the 
carriage  ?  "  "  Yes,"  he  replies ;  "  but  what  led  you 
to  ask  that  question  ?  "  as  he  discovers  an  anxious 
look  upon  her  countenance.  "  Because  I  wish  you 
to  go  for  the  doctor  immediately.  Our  little  son  is 
very  ill,  and  I  am  fearful  he  will  die  before  a  phy- 


PEAYER.  1G9 

sician  can  reach  here.  He  is  very  stupid,  and  is 
evidently  sinking  very  fast."  "  What !  "  says  he, 
"  Charley  sick  I  What  is  the  matter  ? "  Picking 
up  the  light  from  the  stand,  he  steps  to  the  bed 
and  looks  at  the  little  fellow  as  he  lies  there  pale 
and  emaciated,  wholly  insensible  at  what  is  pass- 
ing. "  Sure  enough,"  says  the  husband,  "  he  is  sick, 
and  I  am  fearful  we  shall  lose  him.  How  long 
since  was  he  taken  thus  ill,  and  what  have  you  done 
for  him  ?  "  Now  I  will  suppose  that,  while  they  are 
consulting  in  relation  to  what  shall  be  done,  an 
angel  makes  his  appearance  at  that  bedside  to 
communicate  an  important  fact  to  them  in  relation 
to  the  child.  I  will  suppose  that  the  revelation 
comes  from  an  angel,  so  that  it  can  be  relied  on. 
He  informs  them  that  there  is  a  physician  residing 
in  this  city,  on  such  a  street,  at  such  a  number,  who 
can  save  the  life  of  the  child,  if  they  will  procure 
his  services  before  morning.  He  is  the  only  man 
who  can  save  him,  and  unless  they  secure  him  be- 
fore morning  the  child  must  die.  Now,  With  such  a 
revelation,  Avhat  will  be  done  ?  Done  ?  The  father 
rushes  to  the  barn,  and  is  soon  in  hi^  carriage,  and 
on  his  way  to  the  city.  In  a  short  time  his  carriage 
wheels  make  the  city  ring  as  he  drives,  Jehu-like, 
through  one  street  after  another,  until  he  arrives  at 
the  door  of  the  physician.  How  does  he  manage 
now  ?  Does  he  step  to  the  door  and  knock  once 
very  cautiously,  and  if  he  gets  no  answer  turn  away 


170  PRAYER. 

discouraged,  to  let  his  child  die  ?  Not  he.  His 
soul  is  in  earnest.  His  heart  palpitates,  and  he  is  in 
agony.  He  knocks  once,  and  if  he  gets  no  answer 
he  knocks  again,  and  again.  His  anxiety  increases 
every  time  he  knocks.  Delay  only  increases  his 
earnestness ;  and  he  thunders  away  at  the  door  until 
the  doctor  is  aroused,  in  his  carriage,  and  both 
hastening  with  all  possible  despatch  to  the  bedside 
of  his   sick  child,  to  save   his   life. 

Now  says  Christ,  "  Knock,  and  it  shall  be  opened." 
Knock  where  ?  At  heaven's  gate.  Knock  how  ? 
By  prayer,  by  earnest  prayer.  But,  says  one,  do 
you  intend,  by  your  imagery,  to  represent  Jesus 
Christ  as  being  indifferent  to  our  prayers  ?  Not  at 
all.  But  I  intend,  by  this  synonyme,  to  represent 
Christ  just  as  the  Bible  docs.  But,  continues  the 
objector,  do  you  intend  to  teach  that  we  must  pray 
very  loud,  and  make  a  great  bluster  about  it? 
Notliing  of  the  kind ;  for  there  can  be  a  great 
deal  of  noise  and  bluster  when  there  is  but  little 
praying.  Prayer  does  not  consist  in  making  a  noise. 
It  consists  in  having  the  heart  enlisted,  deeply  en- 
listed, and  in  having  it  drawn  out  to  God  in  solemn 
earnestness  for  the  blessings  we  need.  Let  us  turn  to 
the  Bible  on  this  point.  "  The  effectual  fervent  prayer 
of  a  righteous  man  availeth  much."  1.  It  must  be 
the  prayer  of  a  rig-htcoiis  man.  2.  A  fervent  prayer; 
not  a  cold,  heartless,  formal  prayer.  God  will  not 
hear  such.      But  a  fervent  prayer,  one  that  enlists 


PRAYER.  171 

and  calls  out  the  whole  heart,  God  will  hear.  When 
the  whole  soul  knocks  at  heaven's  gate,  it  shall  be 
opened.  Take  another  case.  Luke  xviii.  1-8. 
Christ  illustrates  and  enforces,  by  his  striking  ima- 
gery, the  very  point  now  under  consideration.  Hear 
him  :  "  And  he  spake  a  parable  unto  them  to  this 
end,  that  men  ought  always  to  pray,  and  not  to 
faint ;  saying,  There  was  in  a  city  a  judge,  which 
feared  not  God,  neither  regarded  man.  And  there 
was  a  widow  in  that  city;  and  she  came  unto  him, 
saying.  Avenge  me  of  mine  adversary.  And  he 
would  not  for  a  while :  but  afterward  he  said 
within  himself,  Though  I  fear  not  God,  nor  regard 
man  ;  yet  because  this  widow  troubleth  me,  I  will 
avenge  her,  lest  by  her  continual  coming  she  weary 
me.  And  the  Lord  said,  Hear  what  the  unjust 
judge  saith.  And  shall  not  God  avenge  his  own 
elect,  which  cry  day  and  night  unto  him,  though  he 
bear  long  with  them  ?  I  tell  you  that  he  will  avenge 
them  speedily.  Nevertheless,  when  the  Son  of  man 
comcth,  shall  he  find  faith  on  the  earth?  " 

From  this  parable  please  notice  the  following 
things :  1.  It  teaches  that  men  should  always  pray. 
2.  That  they  should  persevere  in  prayer,  and  hold 
on  until  the  object  sought  is  obtained ;  that  they 
should  not  faint  if  the  blessing  is  not  obtained  the 
first  time  asking,  but  importune  at  the  throne  of 
grace.  3.  That  God  will  answer  the  prayer  of  his 
o\^i  elect  who  cry  unto  him  day  and  night.     Who 


172  PRAYER. 

are  his  own  elect?  EQs  own  dear  children  who  have 
been  born  of  the  Spirit,  and  are  faithful  in  his  work. 
Notice  the  terms  the  Saviour  uses.  They  express 
earnestness,  deep  earnestness.  1.  They  cry  unto 
him.  This  term  expresses  deep  and  intense  feeling. 
The  soul  cries  out  to  God  for  help,  from  the  living 
God.  2.  They  cry  to  him  day  and  night.  The 
heart  is  so  enlisted  that  it  cannot  and  will  not  let 
go  until  the  blessing  comes.  It  pleads  day  and 
night.  Such  passages  teach  conclusively  that,  when 
we  knock  at  heaven's  gate,  we  must  be  in  earnest 
if  we  w(5iild  be  heard.  As  much  so  or  more,  if  pos- 
sible, than  the  man  would  be  supposed  to  be  at  the 
door  of  the  doctor,  under  the  circumstances  I  have 
described.     Then  God  will  hear. 

But,  you  reply,  your  imagery  supposes  danger, 
imminent  danger,  and  of  course  a  man  would  be  in 
earnest  under  such  circumstances.  But  pause  for  a 
moment.  Is  not  your  child  sick  unto  death  ?  Is  it 
a  sinner  ?  If  so,  it  has  a  disease  far  more  fatal  than 
any  that  can  be  inflicted  upon  the  body.  The  dis- 
ease is  certain  death  unless  it  is  removed  speedily. 
And  then  the  death.,  it  is  the  death  of  the  soul! 
ENDLESS  death!  Now  rcmcmbcr  there  is  but  one 
Physician  who  can  heal  and  save  it.  He  thunders 
upon  your  dull  ear  to-day.  Knock  and  it  shall  be 
opened.  Knock  now.  Why,  your  child  may  be 
dead  and  damned  in  a  few  hours !  Knock  in 
earnest.     Here,  heaven  and  eternal  life  arc  at  staRb. 


PRAYER.  173 

Wake  up  and  knock  !  Christ  says,  knock.  Do  you 
hear  him  ?  Fly  to  heaven's  gate  by  prayer,  and 
knock  there  until  deliverance  comes. 

V.  I  AM  TO  ANSWER  THE  QUESTION,  WhAT  IS  IT 
TO  PRAY  AS  THE  BiBLE  DIRECTS,  OR  HOW  CAN  WE 
OFFER    PREVAILING    PRAYER  ? 

This  question  is  of  infinite  moment  to  every  man. 
One  object  of  praying  is  to  secure  an  answer,  —  to 
secure  the  blessing  we  need.  Moreover,  we  cannot 
be  saved  unless  we  can  come  to  God,  so  that  he 
will  hear  and  answer  us. 

God  save  a  man  whose  prayers  he  cannot  answer! 
He  never  will.  There  are  beings  pointed  out  in  the 
Bible  who  call  upon  God,  and  he  will  not  answer; 
such  are  impenitent,  and  in  the  way  to  hell.  "We 
must  come  into  a  state,  therefore,  in  which  we  can 
approach  God,  and  have  him  hear  us,  or  we  cannot 
be  saved. 

The  Bible  teaches,  that  some  ask  and  receive  not, 
because  they  ask  amiss.  They  do  not  ask  aright ; 
consequently,  God  will  not  hear.  There  is  a  right 
and  a  wrong  way  to  pray. 

The  question  now  to  come  under  consideration, 
is,  which  is  the  right  way  ?  The  Bible  is  the  book 
that  teaches  us  the  way.  How  can  we  pray  ac- 
cording to  its  teachings  so  as  to  have  God  hear  us  ? 

In  reply  to  this  question  I  remark  :  — 

1.  If  we  would  offer  prevailing  prayer,  we  must 
have  correct  views  of  the  character  of  the  God  to   \ 


174  PRAYER. 

whom  we  pray.  We  must  see  to  it  that  we  do  not 
pray  to  a  false  God.  We  must  be  sure  that  we 
pray  to  the  God  of  the  Bible.  If  you  were  to  pray 
to  the  sun  as  your  God,  you  would  not  expect  an 
answer  to  prayer.  Why  ?  Because  in  that  case 
you  would  not  pray  to  the  God  of  the  Bible,  but 
to  a  false  God.  It  is  not  necessary  to  hew  out  a 
God  and  bow  down  to  that  to  be  guilty  of  idolatiy. 
We  can  set  up  a  false  God  in  our  imagination,  and 
pray  to  such  a  God,  and  be  as  guilty  as  we  would 
be  to  pray  to  an  idol  that  we  could  see,  or  that  our 
own  hands  had  formed.  I  believe  there  are  many 
such  idolaters  in  this  land  at  the  present  time.  They 
do  not  like  the  God  of  the  Bible,  and  they  have 
formed  a  God  in  their  imaginations  to  suit  them- 
selves. Some  men  have  set  reason  to  work  to  frame 
for  them  a  God.  They  want  a  God  they  can  com- 
prehend. Very  well.  If  you  have  a  God  you  can 
comprehend,  you  will  have  a  false  God.  The  in- 
finite God  is  not  to  be  comprehended  by  any  crea- 
ture he  ever  formed.  He  is  infinitely  above  the 
comprehension  of  all  creatures.  What?  A  finite 
mind  comprehend  an  infinite  ?  It  is  a  glaring  con- 
tradiction. Now^  the  God  to  whom  you  are  to  pray 
is  an  infinite  God.  You  must  approach  such  a  God, 
if  you  would  secure  an  answer  to  prayer.  Some 
men  pray  to  a  God,  they  say,  who  will  save  all. 
That  is  not  the  God  of  the  Bible,  for  he  declares  he 
will  not  save  all  men.      He  affirms    that  he   shall 


PRAYER.  175 

damn  a  class  of  men  endlessly.  Such  a  God,  says 
one,  I  do  not  like.  I  presume  you  don't.  But 
that  is  no  new  thing  under  the  sun.  The  wicked 
have  always  disliked  the  true  God.  The  good  Book 
informs  us  that  they  do  not  like  to  retain  him  in  their 
knowledge.  Well,  says  the  objector,  I  will  not  love 
and  worship  such  a  God.  I  presume  you  will  not. 
You  can  hate  and  reject  him,  and  take  the  conse- 
quences of  such  a  course.  You  can  take  as  a  conse- 
quence the  very  damnation  you  affirm  never  will 
come.  But,  after  all,  the  God  that  will  punish  some 
men  endlessly  is  the  God  who  answers  prayer.  He 
is  the  Bible  God,  and  you  must  pray  to  him  or  get 
no  answer. 

Once  more.  Some  men  want  a  God  that  is  all 
love,  and  no  wrath  in  him.  Such  an  one  is  not  the 
true  God,  or  the  Bible  God.  The  Bible  presents  us 
with  a  God  of  love  ;  at  the  same  time  it  informs  us 
that  he  has  wrath  in  reserve  for  the  wicked.  Rom. 
1.  18  :  "  The  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness,"  &c.  The  wrath  of  God 
revealed,  when  God  has  no  wrath  ?  That  is  impos- 
sible. Eph.  V.  6 :  "  Because  of  these  things  cometh 
the  ivrntli  of  God  upon  the  children  of  disobe- 
dience." How^  can  the  wrath  of  God  come  upon 
the  children  of  disobedience  if  God  has  no  wrath  ? 
In  fact  the  Bible  says  almost  as  much  about  the 
wrath  of  God  as  it  does  about  his  love. 

There  is  a  holy  indignation  and  wrath,  which  is 


176  PRAYER. 

right  and  just  in  God,  and  he  would  not  be  a  perfect 
being  if  he  were  destitute  of  it.  And  if  you  pray  to 
a  God  who  has  no  wrath,  you  are  not  praying  to  the 
true  or  Bible  (xod.  You  must  banish  from  your 
mind  all  such  Gods,  and  pray  to  the  God  the  Bible 
reveals.  One  great  object  of  the  Bible  is  to  reveal 
to  us  the  true  God.  He  knows  himself,  and  can 
give  to  man  a  correct  revelation  of  himself.  That 
revelation  he  has  given  in  the  Bible.  Now,  if  you 
would  offer  prevailing  prayer,  you  must  come  to  the 
God  the  Bible  reveals.  He  is  the  hearer  and  an- 
swerer of  prayer.  You  must  not  be  deceived  or 
misled  here.     If  you  are,  it  will   be  fatal. 

Let  me  now  name  four  things  concerning  God, 
which  you  should  have  deeply  impressed  on  your 
mind,  if  you  would  secure  a  blessing  when  you 
pray. 

1.  You  should  remember  that  God  is  everywhere. 
Psalms,  cxxxix.  7—10 :  "  Whither  shall  I  go  from 
thy  Spirit,  or  whither  shall  I  flee  from  thy  presence  ? 
If  I  ascend  up  into  heaven,  thou  art  there.  If  I  make 
my  bed  in  hell,  behold,  thou  art  there.  If  I  take 
the  wings  of  the  morning,  and  dwell  in  the  utter- 
most parts  of  the  sea  ;  even  there  shall  thy  hand  lead 
me,  and  thy  right  hand  shall  hold  me." 

What  a  view  of  God  is  here  presented!  How 
wonderful  I  If  you  could  fly  into  any  corner  of  this 
vast  universe,  you  would  be  surrounded  with  God. 
What  a  thought  I     How  can  we  grapple  with  such 


PRAYER.  177 

an  iiflmense  idea  ?  Pause  before  you  pray,  and 
dwell  upon  it.  I  am  surrounded  with  this  great  Be- 
ing. He  is  searching  my  inmost  heart.  Not  a  sin 
can  be  concealed  from  him,  and  now  I  am  about  to 
address  this  great  Being.  Open  your  mouth,  and 
pray  to  him  as  a  present  God.  Say  not  in  your 
heart,  wlio  shall  ascend  into  heaven  to  bring  him 
down.  He  is  here.  He  puts  his  ear  down  to  your 
very  li))s  to  listen  to  the  first  breath  of  prayer.  How 
many  feel,  when  they  pray,  that  God  is  away  up  in 
heaven,  so  far  from  them  that  they  can  hardly  send 
uj)  a  petition  to  his  throne.  Now  such  are  not 
praying  to  the  true  God.  They  are  praying  to'  a 
false  God  as  much  as  if  they  were  praying  to  the 
sun.  They  are  praying  to  a  God  shut  up  in  a 
local  place,  no  nearer  to  them  than  tlie  heaven  of 
heavens.  That  is  not  the  true  God.  He  is  here  as 
well  as  in  heaven.  His  presence  fills  the  immensity 
of  space.  NoM^  you  never  offer  prevailing  prayer  in 
that  sfate  of  mind.  Why?  Because  you  are  not 
praying  to  the  true  God.  Repent  of  that  state  of 
heart,  and  pray  to  a  present  God.  When  a  man  pre- 
vails with  God  in  prayer,  he  always  feels  that  God  is 
near  him,  and  he  can  talk  with  him  as  did  Moses, 
face  to  face.  Realizing  that  you  are  surrounded 
with  this  great  and  awful  God,  that  his  holy  eye  is 
upon  your  heart,  and  that  yon  cannot  deceive  him, 
will  have  a  tendency  to  fill  you  with  that  religious 
awe  and  holy  reverence,  which  is  befitting  as   you 

VOL.  I.  12 


178  PRAYER. 

attempt  to  spread  your  wants  before  this  infinite 
Being.  In  such  a  state  of  heart  approach  his  mercy- 
scat,  and  plead  with  him  for  the  blessing  you  need. 
To  bring  this  truth  of  a  present  God  home  to  your 
mind,  let  me  suppose  that  you  are  gathered  around 
your  family  altar,  and  after  reading  a  portion  of 
truth  from  the  Bible,  you  and  your  family  have  just 
fallen  upon  your  knees  to  make  known  your  morn- 
ing request.  Just  at  this  important  moment  Christ 
steps  into  your  midst,  and  spreads  his  holy  hands 
over  your  heads,  and  addresses  you  in  the  language 
of  my  text  :  "Ask,  and  it  shall  be  given  you; 
seek,  and  ye  shall  find ;  knock,  and  it  shall  be  opened 
unto  you."  Now,  it  is  truly  Christ  in  your  midst. 
You  look  up  into  his  holy  face, —  you  see  the  prints 
of  the  nails  in  his  hands,  —  you  hear  his  voice,  you 
listen  to  his  promise.  How  would  you  feel  under 
such  circumstances  ?  Could  you  not  pray  in  ear- 
nest ?  Would  you  not  confess  to  him  all  your 
sins  ?  Would  you  not  lay  before  him  all-  your 
wants,  and  the  wants  of  your  entire  family  ?  Would 
you  not  take  hold  of  his  promises,  just  fallen  upon 
your  ear,  and  plead  them  with  great  confidence  and 
earnestness  until  you  had  obtained  the  blessing  that 
you  and  your  family  need?  How  could  you  be 
turned  away,  or  let  Christ  depart,  until  you  had  re- 
ceived the  blessing  ?  You  would  feel,  now  is  the 
time,  and  we  cannot  be  denied.  Yes,  says  one,  if  I 
could  only  see  Christ,  how  I  would  order  my  speech 


PRAYER.  179 

before  him.  Now  attach  this  attribute  to  Christ, 
and  you  have  him  with  you.  He  is  everywhere. 
"  Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I." 

This  could  not  be  true  of  him  if  he  were  not 
everywhere.  He  is  in  heaven  interceding,  but  he 
is  here  also  to  hear  us  pray.  Think  then,  when  you 
pray,  Christ  is  here.  You  cannot  see  him,  but  he  is 
present  to  listen  to  your  every  desire,  and  to  answer 
your  every  prayer  offered  in  faith. 

2.  Another  thing  in  relation  to  God  should  be 
distinctly  before  the  mind  when  we  pray,  namely, 
that  our  God  is  unchangeable.  "  He  is  the  same 
yesterday,  to-day,  and  forever."  "  He  is  in  one 
mind,  and  who  can  turn  him  ?  "  This  attribute  of 
the  Deity  lays  the  foundation  for  confidence  in  the 
promises  of  the  Bible.  Tak^  the  promise  in  my 
text  as  an  illustration  of  the  thought  I  wish  to  com- 
municate. Here  is  a  proniise  that  fell  from  the  lips 
of  Christ  more  than  eighteen  hundred  years  ago.  If 
Christ  is  changeable,  who  knows  but  he  has  changed 
his  mind  since  the  promise  was  given  ?  He  said, 
eighteen  hundred  years  ago,  "  Ask  and  it  shall  be 
given  you  ; "  but,  perhaps,  he  feels  differently  now. 
The  promise  was  good  then,  but  how  can  I  know 
that  it  is  good  for  me  to-day  ?  If  he  is  a  changeable  . 
Christ,  he  may  have  changed  his  mind  in  relation  to 
this  promise,  and  in  relation  to  prayers  generally.  Per- 
haps he  will  not  hear  prayer,  now,  at  all.     lVIt)reover, 


180  PRAYER. 

if  this  be  true  in  relation  to  this  promise,  the  same 
mode  of  reasoning  will  apply  to  all  the  promises  in 
the  Bible,  and  would  undermine  our  confidence  in 
the  whole  of  them.  Under  such  circumstances  we 
never  could  know  whether  any  of  these  promises 
were  good  for  us  to-day,  without  a  new  revelation 
direct  from  his  throne  at  the  present  time.  But,  at- 
tach the  attribute  under  consideration  to  God,  and 
it  makes  this  and  other  promises  in  the  Bible  just 
as  good  as  if  God  should  speak  from  heaven  now, 
in  an  audible  voice,  and  thunder  these  promises  in 
our  ears,  while  we  are  here  together.  He  said  to 
men  on  probationary  ground,  eighteen  hundred  years 
ago,  "  Ask,  and  it  shall  be  given  you ; "  and  he  is  in 
the  same  mind  to-day.  This  attribute  is  God's  fresh 
indorsement  of  these  promises.  They  were  designed 
for  men,  all  men  in  mercy's  world.  They  are  part 
of  the  Gospel  system,  and  are  good  to  men  here  on 
the  shores  of  time  until  the  Gospel  dispensation  is 
closed  up  and  removed.  The  same  unchangeable 
GTO  is  on  the  throne  that  caused  these"  promises  to 
be  proclaimed  originally,  and  the  same  unchangeable 
Mediator  is  yet  before  the  throne  to  make  interces- 
sion for  the  transgressor.  Consequently,  we  may 
come  with  confidence  to  him  to-day,  and  take  hold 
of  these  promises  as  ours  ;  and  if  we  plead  them  by 
faith  we  shall  know  by  happy  experience  that  he  is 
the  same  yesterday,  to-day,  and  forever.  What  a 
glorious  attribute  this  is  to  the  saint  and  to  angels ! 


PRAYER.  181 

They  can  look  up  to  his  throne,  and  behold  it  filled 
with  a  Being  'who  is  unchangeable  in  his  purposes, 
and  all  his  great  plans,  and  all  the  minute  parts  that 
go  to  make  up  his  great  plans.  He  sees  the  end 
from  the  beginning.  There  can  be  no  new  or  un- 
foreseen event  spring  up  to  produce  a  change  in  his 
infinite  mind.  They  know  that  he  loves  holiness 
to-day,  and  he  will  love  it  forever.  Tlrey  understand 
that  he  arranges  all  things  to  promote  and  perfect 
the  happiness  of  the  obedient  subject  of  his  govern- 
ment now,  and  he  will  pursue  the  same  unchang- 
ing plan  forever.  Into  the  hands  of  such  a  Being 
they  can  commit  their  cause  with  confidence,  and 
hang  upon  and  plead  his  promises  with  unwavering 
faith. 

3.  Another  attribute  of  God,  which  we  should  ever 
have  before  the  mind,  when  we  pray,  is  this :  Our 
God  is  an  Almighty  God.  Losing  sight  of  this 
attribute  may  prevent  our  prevailing  in  prayer.  If 
we  come  to  God  feeling  that  he  is  a  weak  being, 
something  like  ourselves,  such  a  state  of  heart  would 
prevent  our  receiving  the  blessing.  Taking  such  a 
view  of  God  is  dishonorable  to  him,  as  it  is  a  false 
view,  and  would  grieve  the  Spirit.  Then,  again,  if 
we  think  he  is  not  able  to  do  much,  we  shall  not  ask 
for  much  ;  we  shall  not  have  faith.  How  could  we 
have  faith  in  such  a  being  ?  We  want  a  God  who 
is  able  to  do.  Thank  Heaven !  we  have  a  God  who 
is  able  to  do ;   and  we  must  not  dishonor  him  by 


182  PRAYER. 

having  low  and  contracted  views  of  his  ability,  if 
we  would  receive  a  blessing,  a  great  blessing. 

Let  us  see  how  God  has  connected  this  attribute 
of  ability  directly  with  tlie  subject  of  asking.  Hear 
Paul  for  a  moment,  in  Eph.  iii.  20  :  "  Now  unto  him 
that  is  able  to  do  exceeding  abundantly  above  all  that 
we  ask  or  think."  How  Paul  connected  the  ability 
of  God  directly  with  the  subject  we  have  under 
consideration  I  Is  he  able  to  do  as  much  as  we  ask, 
as  much  as  we  think  ?  More  than  that !  How 
much  more  ?  a  little  more  ?  "  Exceeding  abun- 
dantly above  all  that  we  ask  or  think."  Not  only  a 
little  above,  but  abundantly  above,  exceeding  abun- 
dantly ABOVE  I  It  would  seem  as  though  the  Spirit 
labored  to  throw  terms  together,  here,  to  get  out  this 
great  thought  vipon  our  minds,  and  impress  us  with 
this  idea  as  we  approach  the  mercy-seat.  Now,  here 
is  where  I  believe  Christians  fail,  in  multitudes  of 
instances.  They  do  not,  at  heart,  believe  God  is 
able  to  do  much.  Remember,  I  am  not  now  talking 
about  what  the  tongue  affirms.  I  am  talking  about 
the  utterances  of  the  heart.  God  looks  into  your 
hearts  to  see  what  is  there. 

I  doubt  not  there  are  angels  in  heaven  who  have 
more  physical  power  than  many  in  the  church  be- 
lieve, at  heart,  God  has.  Take  one  or  two  Bible 
specimens  of  the  power  of  angels;  2  Kings  xix.  35: 
"  And  it  came  to  pass  that  night,  that  the  angel  of 
the   Lord  went  out,  and  smote  in  the  camp  of  the 


PRAYER.  183 

Assyrians  an  hundred  four  score  and  five  thousand." 
What  messengers  of  death  God  .has  at  his  com- 
mand !  Look  at  it.  One  angel,  in  one  nig'ht,  walks 
through  the  camp  of  the  Assyrians,  and  185,000  are 
dead  in  the  morning.  He  looks  at  them,  and  they 
are  pale  in  death.  If  God  wished  to  vanquish  all 
the  armies  of  earth,  he  would  have  to  commission 
and  direct  only  one  angel  into  the  field,  and  he 
would  be  more  than  a  match  for  all  the  armies  this 
world  could  muster.  What  could  all  the  nations  of 
the  earth  do  in  the  presence  of  one  angel  ?  Take 
one  specimen  more :  After  Christ's  death,  the  Jews 
came  to  Pilate  with  a  request.  They  remarked,  that 
this  deceiver  predicted,  before  his  death,  that  on  the 
third  day  he  should  rise  again ;  and  they  request  that 
the  sepulchre  be  made  sure  until  after  the  third  day, 
lest  his  disciples  should  steal  the  body  during  the 
night,  and  then  report  that  he  had  risen  from  the 
dead  ;  and  the  delusion,  as  they  termed  it,  would 
break  out  afresh.  Pilate  replied,  "  You  have  a  watch  ; 
go  and  make  it  sure  as  you  can."  With  this  permis- 
sion from  the  governor,  they  went  and  rolled  a  largo 
stone  upon  the  door  of  the  sepulchre,  sealed  it,  and 
stationed  a  strong  guard  of  soldiers  to  watch  it  un- 
til after  the  specified  day.  On  the  third  day  God 
sent  down  an  angel  to  attend  to  that  matter.  He 
just  rolls  back  the  stone,  takes  his  seat  upon  it, 
barely  casts  a  look  upon  these  armed  fellows,  and 
they  fall  like-dead  men  at  his  feet.     Did  he  put  his 


184  PRAYER. 

hand  upon  them  ?  No  ;  he  barely  turned  an  angel's 
countenance  upon  them,  and  they  are  powerless  in 
an  instant.  What  power  !  Who  can  resist  it  ? 
But  this  is  only  the  power  of  an  angel ;  and  if  angels 
have  such  immense  power,  what  must  be  the  power 
of  the  God  of  angels,  to  whom  we  are  to  pray  ? 
When  you  pray,  you  should  try  to  have  the  mind 
impressed  with  this  great  truth.  You  should  dwell 
upon  it  until  the  soul  is  full  and  overwhelmed  with  it. 
Look  at  the  displays  of  power  all  around.  Ponder 
this  great  mass  of  matter  on  which  we  live  and  ride 
in  its  career  through  the  depths  of  space.  Go  back 
to  its  creation,  and  hear  our  God  speak  and  call  it 
into  being.  Did  he  exert  all  his  power,  and  then 
just  be  able  to  perform  this  mighty  work?  Mark 
with  what  ease  it  is  done.  A  purpose  of  his  will,  a 
word  of  command,  and  it  is  done !  Hear  him  thun- 
der, "  Let  there  be  light  I "  and  how  quick  all  is  illu- 
minated! Hear  him  again:  '■'■  Let  the  ivaters  under 
the  heaven  be  gathered  together  unto  o?ie  place,  and 
let  the  dry  land  appear ! "  How  quick  the  moun- 
tains rear  their  heads,  the  vales  arc  depressed,  and 
the  ocean  begins  to  roll  her  mighty  billows  in  her 
appointed  bed.  All,  all  is  done  with  infinite  ease, 
with  a  simple  word  of  command.  Then,  once  more, 
one  impulse  from  his  mighty  hand  at  that  moment, 
and  this  great  mass  of  matter  has  pur^^ued  its  jour- 
ney around  the  sun  at  the  rate  of  68,000  miles  an 
hour,  from  that  moment  to  the  preseirt  time.     But 


«  PRAYEK.  185 

what  is  this  earth  compared  with  the  great  universe 
in  which  we  reside  ?  Look  abroad  into  the  heavens 
and  behold  the  thousands  of  systems  of  worlds  that 
have  been  called  into  being  by  this  same  Almighty 
hand,  and  mark  how  he  upholds  and  governs  them 
all  in  harmony  with  his  will  and  wishes.  Now 
remember,  that  it  is  to  this  Almighty  God  that  we 
pray.  We  may  come  with  all  our  wants.  He  is 
able  to  meet  and  supply  every  demand  of  the 
soul.  We  may  bring  our  families,  and  he  can  do 
for  them  also.  We  may  come  and  lay  this  city  at 
his  feet,  and  he  can  rock  it  to  its  very  centre  under 
his  awful  treading.  We  may  come  with  our  way- 
ward and  wicked  land,  and  he  can  cause  salvation, 
like  an  overflowing  flood,  to  roll  a  wave  of  mercy 
over  every  part  of  it,  sweeping  away,  in  its  power, 
all  its  abominations.  Nay,  more.  We  may  take 
this  wicked  world  in  the  arms  of  our  faith,  and  fly 
to  the  mercy-seat,  and  he  can  open  the  windows  of 
heaven  and  pour  out  a  blessing  until  there  is  not 
room  to  receive  it,  and  then  he  has  blessings  enough 
in  reserve  to  supply  the  Avants  of  ten  thousand  such 
worlds.  Such  is  our  God  ;  and  why  not  let  us  open 
our  mouths  wide,  and  look  up  for  great  things,  and 
expect  great  things  ? 

If  the  world  is  ever  converted,  this  limiting  God 
with  our  wicked  unbelief  must  cease,  and  we  must 
take  the  world  in  the  arms  of  our  faith  and  rush  to 
Christ  with  it,  and  expect  he  will  subdue  it  by  the 


18G  PRAYER.  « 

power  of  his  Gospel.  Will  you  coine  to  this  Al- 
mighty God  to-day  ?  Will  you  spread  your  wants 
and  the  wants  of  this  people  before  him,  and  press 
your  suit  until  you  see  great  exhibitions  of  his  power 
in  saving  men  ? 

4.  One  thing  more  in  relation  to  God,  and  then  I 
will  leave  this  branch  of  our  subject.  When  we 
pray,  we  should  have  our  minds  deeply  impressed 
with  the  fact  that  God  is  infinite  in  his  bene.volence. 
We  should  feel  that  God's  willingness  to  hear  prayer 
is  equal  to  his  ability.  He  is  infinitely  able,  and  he 
is  also  infinitely  willing  when  we  approach  him  as 
he  directs.  We  lose  sight  of  his  willingness  when 
we  pray,  or  our  hearts  call  it  in  question,  which 
shuts  out  the  blessing.  God  loves  to  hear  and  an- 
swer prayer,  if  we  are  only  in  a  right  state  of  heart 
to  be  blessed.  He  must  not  dispense  his  bless- 
ings so  as  to  sanction  our  wickedness,  and  he  will 
not,  if  we  all  go  to  hell.  But  when  we  take  a 
right  position,  then  he  is  ready.  God's  willingness 
is  expressed  in  his  promises.  Every  promise  to 
prayer  in  the  Bible  is  absolute  demonstration  of  his 
willingness  to  hear.  God  was  voluntary  in  giving 
his  promises  ;  he  was  under  no  compulsion  when  he 
gave  them.  They  were  not  extorted  from  him,  nor 
drawn  out  of  him  by  some  other  being.  They  are 
a  full  and  free  expression  of  his  own  choice.  If  he 
is  not  willing  to  hear,  why  give  them,  or  encourage 
prayer  at  all  ?     But  he  has  given  them,  and  given 


TKAYER.  187 

multitudes  of  them.  The  Bible  is  full  of  them,  and 
they  forever  settle  the  matter  of  his  willingness.  To 
present  his  willingness  in  the  clearest  possible  light 
before  our  minds,  God  has  appealed  to  one  feeling 
in  the  human  heart  that  is  stronger  than  all  others- 
He  has  appealed  to  parental  love,  parental  care  and 
anxiety  for  children,  parental  willingness  to  do  for 
their  offspring.  Those  in  this  congregation  who  are 
not  parents  cannot  understand  me  on  this  point,  but 
parents  can.  I  was  a  stranger  to  this  feeling  until  I 
became  a  father.  Since  that  time,  I  can  understand 
a  thousand  things  that  were  said  to  me  by  my  par- 
ents, as  I  could  not  understand  them  before.  My 
mother's  anxiety,  —  what  a  mystery  it  was  !  It  was 
expressed  in  her  every  look,  her  every  movement. 
She  would  caution  me  about  this  thing,  and  express 
anxiety  about  that ;  and  I  thought  it  so  unnecessary. 
I  would  frequently  say  to  my  mother,  "  Mother, 
why  so  anxious  about  me  ?  I  can  take  care  of  my- 
self. Do  not  make  yourself  unhappy  about  me." 
Still  she  would  have  a  mother's  care  and  a  mother's 
anxiety ;  it  was  as  natural  as  her  breath.  Then  her 
willingness  to  do  in  sickness  and  in  health  was  man- 
ifest all  through  her  life.  That  kind  of  feeling  I  did 
not  understand  until  I  was  a  parent.  Now  I  can 
see  why  my  parents  felt  thus.  My  anxiety  for  my 
children  is  constant ;  and  to  say  no,  when  they  come 
witli  a  request  for  me  to  grant,  is  one  of  the  most 
unpleasant  things  of  my  life.     I  love  to  do  for  them ; 


188  PRAYER. 

it  is  the  delight  of  my  heart  to  benefit  them.  Now 
it  is  to  this  parental  love  that  God  makes  his  strong 
appeal,  to  show  his  willingness  to  hear  prayer.  He 
is  more  willing  to  give  good  things  to  them  that  ask 
him,  than  we  are  to  give  good  things  to  our  children. 
Hear  him  on  this  point :  "  If  ye,  then,  being  evil, 
know  how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  father  which  is  in  heaven 
give  good  things  to  them  that  ask  him  ?  "  Now, 
what  stronger  appeal  could  God  make  to  show  his 
willingness  to  hear  and  answer  prayer  ?  To  enforce 
this  point,  let  me  relate  a  little  incident  that  took 
place  a  few  years  since,  west  of  this.  I  had  this  ac- 
count for  a  fact ;  but  whether  it  was  all  literally  true 
or  not  makes  no  difl'erence,  as  it  is  a  good  illustra- 
tion of  the  point  under  consideration. 

In  one  of  our  western  villages  were  parents  who 
had  a  lovely  little  boy,  whose  name  we  will  call 
Willie.  He  was  a  bright  little  fellow,  an  only  child, 
and  the  idol  of  his  father's  heart.  His  father  was  a 
mechanic,  whose  shop  was  some  little  distance  from 
the  house.  Frequently  when  he  became  weary,  he 
would  throw  down  his  tools,  run  to  the  house,  catch 
up  Willie,  play  with  him  a  season,  and  then  put 
him  down  with  the  remark,  "  Now,  my  dearest,  I 
must  go  back  to  my  work."  The  boy  was  old 
enough  to  play  about  the  house  and  yard,  and  occa- 
sionally he  would  wander  down  to  the  shop  to  his 
father.     One  day  the  father  came  running  in,  and 


PRAYER.  189 

looked  for  his  little  pet,  as  he  called  him,  but  did  not 
find  him.  He  finally  turned  to  his  wife,  and  said, 
"  My  dear,  where  is  Willie  ?  "  "I  know  not,"  she  re- 
plied ;  "  I  have  not  seen  him  for  some  time  ;  I  sup- 
posed he  was  at  the  shop  with  you."  "  No,"  said  he, 
"  he  has  not  been  there."  "  Not  been  there  ?  "  she 
asked  ;  "  then  he  must  be  looked  up."  Accordingly 
they  searched  the  house,  yard,  barn,  and  patch  of 
woods  near  by,  calling  to  Willie,  but  could  get  no 
answer.  They  ran  to  the  neighbors  and  inquired, 
but  could  obtain  no  tidings  of  the  lost  child.  It  was 
growing  late  in  the  day  ;  night  was  coming  on,  and 
their  anxiety  increased  every  moment.  They  rallied 
the  neighbors,  and  searched  and  inquired  ;  but  night 
closed  in  upon  them,  and  the  lost  child  was  not 
found. 

The  next  day  many  of  the  neighbors  turned  out, 
searched  the  whole  village  and  vicinity  for  nearly 
three  days  before  he  was  found.  On  the  third  day, 
a  party  of  men,  returning  from  a  long  search,  dis- 
covered the  little  fellow  upon  a  lodge  of  rocks,  one 
of  whom  caught  him  up  in  his  arms,  and  exclaimed, 
'■'■  I  have  found  him!  I  have  found  him!"  With 
cheerful  and  joyous  hearts,  they  all  humed  to  the 
house,  to  convey  the  glad  tidings  to  the  broken- 
hearted parents.  The  parents,  with  a  few  sympa- 
thizing friends,  were  in  the  parlor  when  they  entered 
with  the  famishing  child.  The  father,  as  he  beheld 
his  lost  pet,  leaped  from  his  seat  and  clasped  him  to 


190  PRAYER. 

his  bosom,  weeping  for  joy.  Recovering  a  little 
from  the  first  shock,  the  little  fellow  finding  himself 
once  more  in  his  father's  arms,  looked  up  implor- 
ingly in  his  face,  "  Pa,  I  want  a  piece  of  bread." 
What  father's  heart  could  refuse  such  a  request  under 
such  circumstances  ?  With  what  delight  he  would 
feed  that  famishing  child  !  Now  is  God  as  willing 
to  feed  our  starving,  dying  souls,  as  that  father  was 
to  feed  his  starving  child  ?  "  He  is  more  willing." 
Can  it  be  possible  ?  So  he  affirms.  How  much 
more  willing  ?  As  much  more  as  he  is  more  holy 
and  benevolent  than  an  earthly  parent  can  be.  Our 
benevolence  is  but  finite,  his  is  infinite.  But  your 
case  is  too  strong,  says  one.  Not  at  all,  I  reply ; 
you  cannot  get  one  too  strong.  There  was  danger, 
the  child  was  starving.  So  are  we  in  danger.  Our 
souls  are  starving  for  the  bread  of  life,  —  the  true 
bread  of  life.  "  But  the  child  would  have  died." 
So  shall  we  die  eternally,  unless  we  have  help  from 
heaven,  and  our  heavenly  Father  knows  it.  He  is 
not  insensible  to  our  danger,  if  we  are,  ourselves. 
Let  us  believe  what  God  says.  He  is  more  willing 
to  bless  us  than  we  are  to  feed  and  bless  our  chil- 
dren. What  stronger  appeal  could  God  make  to 
convince  us  of  his  willingness  to  hear  prayer?  But 
our  hearts  are  unbelieving,  hence  we  do  not  believe 
God  is  willing  to  hear  us.  This  unbelief  shuts  out 
the  blessing.  These  important  things  in  relation 
to  God  should  be  deeply  engraven  upon  our  hearts. 


PRAYER.  191 

The  soul  should  dwell  upon  them  until  they  become 
living  realities.  Then,  under  a  realizing  sense  of 
this  truth,  we  should  approach  the  mercy-seat  with 
all  our  wants  to  be  supplied. 

2.  To  offer  prevailing  prayer,  we  must  have  a 
correct  view  of  ourselves.  A  connect  knowledge  of 
one's  self,  is  almost  as  essential  as  a  correct  knowl- 
edge of  God.  You  will  not  come  to  God  for  the 
things  you  need  unless  you  know  yourself.  There 
may  be  sins  which  separate  between  you  and  God, 
and  if  you  are  unacquainted  with  your  own  heart, 
those  sins  will  not  be  confessed  and  put  away,  con- 
sequently God  will  not  hear. 

Tiiere  are  difficulties  attending  this  part  of  the 
matter.  The  heart  is  deceitful,  and  it  will  mislead 
you  here  unless  you  are  rigid  with  yourself.  We 
love  to  think  well  of  ourselves,  and  we  want  others 
to  think  well  of  us.  It  is  painful  to  take  sucji  a 
view  of  our  lives  as  to  loathe  and  detest  them. 
To  avoid  this  unpleasant  view,  we  will  neglect  to 
search  our  hearts  by  God's  truth.  This  state  of 
things  will  shut  God  away  from  our  souls,  and  he 
will  not  hear  us.  Keep  in  view,  then,  a  most 
thorough,  honest  course  of  self-examination  is  ab- 
solutely essential  to  secure  a  spirit  of  prayer,  or  to 
maintain  it.  A  person  who  neglects  it  will  not 
ofler  prevailing  prayer. 


192  PRAYER. 

_DIVISION  NO.  III. 

In  the  first  division  of  this  discourse  we  considered 
the  subject  of  prayer,  1.  as  a  duty ;  2.  as  an  impor- 
tant duty ;  3.  as  a  high  privilege.  In  the  second 
division  we  examined  the  terms,  Ask,  Seek,  and 
Knock,  and  then  proceeded  to  answer  the  question 
under  the  fifth  head,  How  to  oifer  prevailing  prayer. 
We  now  continue  the  subject,  and  remark  — 

3.  A  spirit  of  forgiveness  towards  those  who  have 
injured  us  in  any  form,  is  another  thing  that  must 
not  be  overlooked  if  we  would  offer  prevailing 
prayer. 

The  Bible  is  very  clear  and  decided  on  this  point. 
Mark  xi.  25,  26  :  "  And  when  ye  stand  praying, 
forgive,  if  ye  have  aught  against  any ;  that  your 
Father  also  which  is  in  heaven  may  forgive  you 
your  trespasses.  But  if  ye  do  not  forgive,  neither 
will  your  Father  which  is  in  heaven  forgive  your 
trespasses." 

Please  notice  how  this  passage  connects  forgive- 
ness with  the  subject  we  now  have  in  hand.  "  When 
ye  stand  praying,  forgive."  At  the  veiy  time  you 
are  praying  and  seeking  forgiveness  from  God,  for- 
give those  who  have  injured  you.  "  That  is  a  hard 
lesson  to  learn,"  says  one.  "  I  cannot  forgive  certain 
individuals."  Very  well,  if  that  is  true  your  doom 
is  fixed  for  eternity.  You  arc  lost,  in  that  case, 
irrecoverably  lost.     God  declares  he  will  not  forgive, 


PRAYER.  193 

unless  you  forgive  others,  and  of  course  you  must  go 
to  hell.  "  But  how  can  I  forgive  that  wrong,  it  was 
so  very  aggravating?  "  Does  that  form  a  sufficient 
reason  why  you  should  not  forgive  ?  says  God.  If 
so,  then  I  cannot  forgive  any  of  your  wrongs,  for  they 
have  all  been  very  aggravating.  They  were  com- 
mitted against  the  best  Being  in  the  universe  ;  the 
Being  who  has  sought  your  highest  good  for  time 
and  eternity  ;  against  a  perfect  government,  that  if 
obeyed  by  all,  was  calculated  to  secure  the  highest 
good  of  the  universe  ;  against  an  infinite  Redeemer 
who  gave  up  his  life  to  save  you  ;  against  an  all- 
sufficient  Holy  Ghost  who  is  sent  here  to  sanctify 
and  fit  you  for  heaven ;  and  they  have  been  repeated 
so  many  times,  that  if  very  aggravating  wrongs  form 
the  reason  why  they  should  not  be  forgiven,  then  I 
cannot  forgive  you,  says  God,  and  you  must  go  to 
hell.  Do  you  wish  God  to  let  you  stand  or  fall  by 
your  own  theory  ?  No,  no,  says  one ;  I  want  for- 
giveness at  the  hand  of  my  Maker.  Very  well,  says 
God  ;  when  ye  stand  praying,  forgive  them,  and  then 
I  will  forgive  you. 

But  that  was  not  an  imaginary,  but  a  real  wrong, 
and  a  very  great  one.  Of  course  it  was  a  real 
wrong,  for  if  it  had  only  been  an  imaginary  one,  it 
would  need  only  an  imaginary  forgiveness.  The 
very  idea  of  forgiveness  supposes  you  have  been 
wronged.  If  you  had  not  been  wronged  there 
would    be    no   ground    of   forgiveness.      Well,    says 

VOL.  I.  13 


194  PRAYER. 

one,  I  think  I  can  forgive  all  the  members  of  our 
church.  Does  God  say,  forgive  all  the  mernbers  of 
your  church  and  I  will  forgive  ?  The  passage  does 
not  read  thus.  That  does  not  meet  the  conditions 
of  the  text ;  for  you  might  forgive  all  the  members  of 
your  own  church,  and  feel  very  wicked  towards  the 
members  of  other  churches,  and  particularly  churches 
of  other  denominations.  God  will  not  forgive  while 
there  is  any  hardness  in  your  heart  towards  any 
Christian  on  earth.  Well,  I  can  forgive  all  the 
Christians,  but  that  sinner,  that  slanderous  sinner, 
or  that  hypocrite.  Stop,  stop,  my  brother;  let  us 
look  at  this  text  critically,  for  eternal  life  hangs  upon 
complying  with  its  conditions.  Does  it  read,  if  ye 
forgive  all  Christians  I  will  forgive  you  ?  "  When 
ye  stand  praying,  forgive,  if  ye  have  aught  against 
any.''''  Now  turn  to  Matt.  vi.  14,  15,  and  that  ex- 
plains the  term  any  :  "  For  if  ye  forgive  men  their 
trespasses,  your  heavenly  Father  will  also  forgive 
you.  But  if  ye  forgive  not  men  their  ti-espasses, 
neither  will  your  Father  forgive  your  trespasses." 
This  settles  the  whole  matter.  If  you  would  be  for- 
given and  offer  prevailing  prayer,  when  you  pray 
you  must  forgive  men^  all  men  who  have  injured 
you.  Now  remember,  if  you  have  an  old  grudge 
in  your  heart  towards  any  man  living,  when  you 
pray  and  do  not  forgive,  God  will  not  hear  you. 
You  may  as  well  stop  praying  as  to  pray.  God's 
ear  is  closed  to  all   such   prayers.      Forgive,   says 


PRAYER.  195 

God,  ijF  you  want  I  should  hear,  and  I  will  forgive. 
You  say,  I  cannot  forgive.  Very  well,  God  will 
not  forgive.  Bring  no  more  vain  oblations,  your 
prayers  are  a  smoke  in  my  nostrils,  says  God  ;  I 
will  not  hear  until  you  forgive.  But  what  •  shall 
I  do  ?  says  one  ;  I  cannot  give  up  praying,  and  I 
cannot  forgive.  You  may  as  well  give  up  pray- 
ing as  to  pray.  God  will  not  hear  you,  and  he 
will  not  save  you  unless  you  forgive.  Some  seem 
to  thinlv  they  can  bring  God  over  by  teasing  him  for 
a  season.  My  brother,  you  mistake  your  Maker. 
His  terms  are  like  himself,  unchangeable.  He  would 
sooner  let  the  whole  world  go  to  hell,  than  change 
them  in  the  least.  They  are  right  as  they  are,  and 
they  demand  the  state  of  heart,  and  the  only  state 
in  which  you  can  be  saved.  God  understands  this 
and  he  will  not  change.  Now  you  must  make  up 
your  mind  to  come  to  these  terms,  and  then  you  can 
pray  and  God  will  come  into  your  heart  sweetly. 
Will  you  forgive  ?  Settle  that  question  here,  and 
bury  that  hatchet  now,  and  then  offer  your  petition, 
and  the  answer  is  yours. 

As  this  subject  is  important,  let  me  detain  you 
with  one  other  remark  before  I  leave  it.  In  the 
little  model  prayer  which  Christ  has  left  on  record 
to  teach  us  how  to  approach  our  Maker,  he  puts  this 
petition  into  our  lips :  After  this  manner  pray  ye, 
he  says,  "  Forgive  us  our  debts  as  we  forgive  our 
debtors."     The  substance  of  this  petition  is  this,  — 


196  PRAYER. 

Lord  forgive  as  ive  forgive.  How  many  times  we 
offer  this  prayer !  Now,  while  you  have  an  unfor- 
giving spirit,  we  will  suppose  God  answers  it.  What 
would  become  of  you  ?  You  certainly  would  be 
lost,  in  answer  to  your  own  prayer.  Not  to  be  for- 
given of  God,  is  to  take  the  penalty  of  the  law  we 
have  violated,  and  be  damned.  You  pray  God  to 
forgive  just  as  you  do  ;  and  you  will  not  forgive,  so 
you  ask  God  not  to  forgive  you.  Do  you  wish  to 
pray  yourself  down  to  perdition  ?  Can  you  not  reach 
there  soon  enough  without  asking  God  to  send  you 
there  ?  Think  of  such  a  prayer !  God  will  answer 
it  at  another  day,  if  you  persist  in  holding  on  to 
your  unforgiving  spirit. 

Note  another  thing.  Christ  says,  pray  "  after  this 
mannerP  He  does  not  give  you  the  privilege  of 
asking  forgiveness  on  any  other  ground.  You  have 
no  right  to  even  ask  forgiveness  on  any  other  condi- 
tions. Lord  forgive  as  I  forgive.  So  you  are  shut 
up  to  these  terras  for  eternal  life.  You  must  have 
God's  smile  and  blessing  on  these  terms,  or  not  at 
all.  Here  is  the  difficulty  why  many  in  the  church 
have  no  spirit  of  prayer.  They  have  hard  and 
wicked  feelings  towards  those  who  have  injured 
them.  They  live  in  that  state  of  mind  for  years, 
and  the  heavens  are  brass  over  their  heads.  They 
will  not  make  the  least  move  to  have  that  matter 
reconciled.  God  knows  it,  and  he  will  not  hear 
them.     If  there  is  one  such  here  to-day,  let  me  be- 


PRAYER.  197 

seech  you,  as  you  value  your  soul,  put  away  that 
wicked  state  of  things,  go  and  be  reconciled  to  that 
offending  brother  or  fellow-being,  and  then  come  and 
lay  yourself  on  God's  altar.  He  will  hear,  and  pour 
his  mercy  richly  into  your  soul.  May  God  move 
you  to  do  this  work  to-day ! 

4.  In  John  xv.  7,  is  another  condition  introduced, 
with  which  we  must  comply  to  have  access  to  God. 
"  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye 
shall  ask  what  ye  will,  and  it  shall  be  done  unto 
you."  How  broad  this  promise  I  "  Ye  shall  ask 
what  ye  will,  and  it  shall  be  done  unto  you."  It 
covers  all  our  wants  ;  and  if  they  are  not  supplied, 
it  is  not  because  there  is  no  promise  that  meets  our 
case.  But  note  the  conditions  of  this  promise.  We 
must  abide  in  Christ,  and  have  Chrisfs  words  abide 
in  us.  The  word  abide  means  to  dwell  or  live  in 
a  place.  To  abide  in  Christ  is  to  dwell  or  live  in 
Christ  by  faith,  and  have  his  words  live  and  dwell  in 
us.  As  the  branch  abides  in  the  vine,  and  draws  all 
its  life,  nourishment,  and  strength  from  the  vine,  so 
we  are  to  abide  in  Christ,  and  draw  our  spiritual 
life,  strength,  and  nourishment  from  him.  The 
Christian  can  no  more  be  in  a  healthy,  living,  flour- 
ishing state,  cut  off  from  Christ,  than  the  branch  can 
be  in  a  living,  healthy,  flourishing  state,  when  severed 
from  the  vine.  How  quick  the  branch  withers  and 
dies,  when  cut  from  the  vine !  So  we  wither,  faint, 
and  die,  if  cut  off"  from  Christ.     We  are  perfectly  de- 


198  PRAYER. 

pendent  upon  him  for  our  spiritual  life  and  strength. 
Separate  our  hearts  from  liim,  and  we  have  no 
strength.  We  are  like  Samson  shorn  of  his  strength. 
We  must  come  into  Christ  and  abide  in  him,  if  we 
would  have  access  to  God.  What  is  it,  therefore, 
to  abide  in  Christ?  The  Bible  frequently  defines 
its  own  terms.  When  that  is  the  case,  we  should 
always  take  its  definitions  as  the  best  that  can  be 
given.  God  knows  what  he  means  by  the  phrase- 
ology he  has  used  to  express  his  ideas  ;  and  he  is 
competent  to  define  for  himself.  Let  us  turn  to 
John's  epistle,  —  John  iii.  6,  —  and  we  have  an  an- 
swer to  this  question.  Now  remember,  I  am  to  give 
you  John's  answer,  not  mine.  Hear  him  :  "  Who- 
soever abideth  in  him  sinneth  not."  This  is  John's 
decision,  and  I  suppose  he  understood  this  matter 
better  than  all  the  theologians  of  this  age.  To  offer 
prevailing  prayer,  then,  according  to  John,  we  must 
come  and  lay  down  all,  all  our  known  sins  at 
Christ's  feet,  and  give  them  up.  On  this  same  point 
let  us  hear  David  speak,  —  a  good,  sound,  old-fash- 
ioned theologian,  —  Psalms  bcvi.  18 :  "  If  I  regard 
iniquity  in  )ny  heart,  the  Lord  will  not  hear  me." 
Isaiah  is  another  of  these  old  divines.  Isa.  lix.  2 ; 
"  But  your  iniquities  have  separated  between  you 
and  your  God,  and  your  sins  have  hid  his  face  from 
you,  that  he  will  not  hear."  I  might  multiply  pas- 
sages on  this  point,  but  these  are  enough.  They  set- 
tle the  question,  that  to  abide  in  Christ,  and  approach 


PRAYER.  199 

God  so  as  to  prevail  in  prayer,  you  must  give  up  all 
your  known  sins.  This  draws  the  line  close,  and  is 
where  we  shall  stumble  and  falter.  There  is  but  little 
prevailing  prayer  oflfered  by  the  church,  and  why  ? 
Because  she  has  so  many  sins  she  loves  better  than 
she  loves  an  answer  to  prayer.  She  clings  to  them  so 
that  God  will  not  hear.  They  are  dearer  to  her  than 
life,  and  they  cause  God  to  hide  his  face  and  leave 
her  in  a  state  of  barrenness.  Many  of  these  sins 
are  popular  sins  ;  and  there  are  a  class  of  individuals 
who  are  not  troubled  if  they  commit  sin,  if  it  is  only 
popular.  What  a  heart  that  must  be !  God  hear 
such  a  being  pray?  He  would  hear  the  Devil  as 
soon.  What  regard  has  such  a  heart  for  God  or  his 
authority  ?  The  question  of  right  has  no  control 
over  such  beings,  in  any  sense.  All  they  desire  is  to 
have  the  multitude  on  their  side,  and  the  approba- 
tion of  society  around  them,  and  they  will  commit 
any  abomination.  Such  hearts,  of  course,  have 
nothing  but  the  form  of  prayer. 

The  dishonesty  in  trade  at  this  day  is  a  very  com- 
mon sin.  How  men  will  lie,  deceive,  and  resort  to 
all  manner  of  trickery  to  make  a  few  dollars,  and 
then  quiet  their  consciences  with  the  thought  that  it 
is  a  common  thing  in  business  transactions.  What ! 
quiet  your  conscience  because  it  is  common  I  You 
will  fmd  it  will  be  a  very  common  thing  for  God  to 
reckon  with  men,  at  anotiier  day,  for  such  business 
transactions.     God  is  an  honest  God,  and  requires  of 


200  TRAYER. 

you  to  be  honest,  strictly  lionest,  in  all  your  dealings 
with  your  fellows.  God  hear  that  dishonest  WTetch 
pray  ?  No,  he  will  indignantly  spurn  him  from  his 
presence,  until  he  shall  repent  and  put  away  that 
sin.  Such  a  man  in  Christ  ?  Ridiculous !  God 
would  hear  the  thief  pray  as  soon  as  he  would  hear 
such  a  being.  Why  not  ?  The  sin  of  dishonesty  is 
the  worst  kind  of  stealing.  The  dishonest  man 
takes  away  his  neighbor's  property  without  render- 
ing an  honest  equivalent,  just  as  much  as  the  thief 
does ;  and  then  the  thief  has  this  advantage  over 
him,  —  he  did  not  add  lying  and  deception  in  many 
instances  to  obtain  it.  But,  you  say,  he  had  his 
neighbor's  consent  to  take  the  property,  and  the  thief 
had  not.  Admit  it ;  but  how  did  he  obtain  it  ?  By 
lying  and  deception !  He  could  not  have  obtained 
his  consent  without  deception,  any  more  than  the 
thief  could.  There  is  something  about  the  sin  of 
dishonesty  that  is  mean,  contemptible,  and  devilish. 
God  abhors  it,  and  he  will  not  hear  the  prayer  of  the 
heart  that  practises  it.  Have  you  been  guilty  of 
this  sin,  my  brother  ?  You  must  stop  it.  You  must 
put  away  that  iniquity.  God  will  not  hear  you 
while  you  regard  it  in  your  heart. 

The  sin  practised  in  politics  is  another  popular 
sin,  that  shuts  the  soul  away  from  God.  What 
underhanded,  low  trickery  men  resort  to  in  politics ! 
What  lying!  what  intrigue  is  practised !  And  church- 
members  are  in  it  as  deep  as  others  in  many  in- 


PRAYER.  201 

stances.  When  I  think  of  it,  my  heart  shudders, 
and  I  dread  to  meet  a  presidential  election.  There 
is  lying  enough  in  one  such  election  to  sink  any 
nation,  if  God  were  not  infinite  in  his  long-suffering. 
Then  see  how  our  public  men  will  falsify  the  truth 
in  their  public  speeches,  and  in  their  j^ublic  docu- 
ments,—  men  in  high  stations.  Read  the  speeches 
ma4e  in  congress,  only  for  one  session  of  our  na- 
tional legislature.  How  sickening!  Many  of  those 
speeches  are  but  a  tissue  of  falsehoods  and  mis- 
representation of  facts.  Such  speeches  are  called 
great  speeches,  and  those  who  deliver  them  great 
statesmen.  Great  statesmen  !  A  man  is  not  wor- 
thy of  the  name  of  statesman,  who  will  knowingly 
falsify  the  truth  on  one  single  point  of  public  in- 
terest. A  great  statesmen  is  above  it,  nor  will  he 
stoop  to  such  meanness.  What  do  such  men  think  ? 
Do  they  suppose  that  the  people  elect  and  send  them 
to  Washington,  and  pay  them  for  falsifying  facts, 
and  trying  to  deceive  the  nation  ?  We,  the  people, 
ought  to  inquire  seriously.  Will  this  nation  prosper 
under  the  influence  and  rule  of  sucji  men  ?  Are  we 
not  guilty  for  elevating  them  to  stations  of  honor 
and  power  ?  Now  those  are  sins,  and  great  sins, 
but  they  are  popular  sins.  They  are  sins  at  which 
the  church  wink,  and  many  of  her  members  partici- 
pate in  them.  Others  regard  this  iniquity  in  their 
hearts,  —  that  is,  they  approve  of  it.  God  looks  on 
and   sees  the  whole,  and  remembers  it  when   they 


202  PRAYER. 

come  to  the  mercy-seat.  God  will  not  hear  until 
they  repent  of  such  iniquity.  You  must  become 
honest  and  upright  in  all  your  political  and  other 
movements.  You  must  repent  and  put  away  pop- 
ular and  unpopular  sins,  as  far  as  you  know  your 
heart,  and  thus  come  into   Christ  and  abide  there. 

Look  close  here,  my  brother.  Here  is  your  diffi- 
culty, if  you  do  not  get  access  to  God.  Tliere  is 
some  sin  there.  I  have  only  referred  to  a  few  leading 
sins.  There  are  a  multitude  of  sins  that  we  call  little 
sins,  which  lurk  in  the  heart,  and  shut  us  away  from 
God.  The  sins  of  covetousness,  selfishness,  peev- 
ishness, and  impatience  ;  the  sin  of  deception,  which 
some  persons  practise  almost  constantly ;  the  sin  of 
lying  politeli/,  so  as  not  to  disturb  your  conscience. 
This  kind  of  lying  consists  in  stating  certain  things 
that  are  true,  literally,  but  stated  in  such  a  manner 
as  to  convey  a  falsehood  to  the  mind  of  the  hearer. 
You  withhold  a  part  of  the  truth,  enough  to  con- 
vey a  false  impression.  That  was  what  you  aimed 
at.  That  you  did,  and  you  did  it  intentionally. 
That  was  a  lie.  But  you  ease  off  your  conscience 
with  the  thought  tliat  what  you  said  was  literally 
true. 

But  what  was  the  impression  you  left  on  the  mind 
of  the  person  addressed  ?  You  conveyed  a  falsehood 
to  his  mind,  and  you  intended  to  do  it.  God  always 
judges  you  by  your  intentions,  and  he  waites  liar  on 
your  soul  in  all  such  instances.     Such  kind  of  lying 


PRAYER.  203 

is  the  meanest  kind,  for  it  is  the  most  artful  kind 
of  deception.  The  mind  has  to  deliberate  longer 
in  forming  it,  and  of  course  it  is  the  most  delib- 
erate mode  of  falsifying  the  truth.  This  sin  is 
practised  by  some  people  constantly,  and  can  they 
offer  prevailing  pray'er  ?  God  will  not  hear  such  an 
artful  deceiver.  Look  close  here,  and  come  into 
Christ  by  abandoning  all  sin,  and  let  Christ's  words 
abide  in  you.  Let  his  words  be  loved  and  cherished 
in  your  hearts  daily.  Let  all  their  demands  be  re- 
duced to  practice.  Then  you  may  ask  what  you 
will,  and  it  shall  be  done. 

5.  Let  us  turn  our  attention  to  yet  another  con- 
dition that  must  be  complied  with,  if  we  would 
offer  prevailing  prayer.  John  xiv.  14  :  "  If  ye  shall 
ask  anything  in  my  name,  I  will  do  it."  How  the 
subject  of  asking  is  kept  up  in  all  these  passages, 
and  each  of  them  presents  a  new  condition  to  be 
complied  with !  Christ  intends  to  make  the  way  to 
the  mercy-seat  so  clear,  that  all  may  understand,  if 
they  will  be  governed  by  the  teachings  of  the  Bible. 
To  ask  in  Christ's  name  is  the  condition  to  be  com- 
plied with,  in  the  passage  now  to  come  under  consid- 
eration. What  is  it  to  ask  in  Christ's  name  ?  That 
is  an  important  question,  and  should  receive  a  cor- 
rect answer.  The  truth  involved  in  the  answer  must 
be  reduced  to  practice,  or  our  prayers  will  not  be. 
heard  on  high.  This  world  is  a  rebellious  province 
in  God's  empire.     The  human  family  have  sinned, 


204  PRAYER. 

all  sinned.  They  have  trampled  under  their  feet  a 
government  which  is  perfect,  pure,  and  good.  They 
have  trampled  upon  infinite  rights,  for  they  have 
trampled  upon  God's  rights.  Their  sin  is  not  a 
trifle,  but  a  great  crime,  deserving  of  the  deepest 
hell.  They  have  forfeited  all  *  right  and  title  to 
heaven.  They  deserve,  from  the  hand  of  their 
Maker,  a  curse,  and  nothing  but  a  curse.  If  such 
beings  come  to  God  for  a  blessing,  and  he  deals 
with  them  according  to  their  deserts,  he  will  look 
them  quick  into  hell.  Strict  justice  would  close 
heaven's  doors,  and  bolt  and  bar  them  forever 
against  all  such  beings,  and  against  all  their  sup- 
plications. Now  the  question  arises  how  can  such 
beings  approach  their  Maker,  and  have  their  prayers 
heard.  Jesus  Christ,  by  his  death  and  suffering  for 
man,  has  opened  up  a  new  and  living  way  to  God's 
throne.  This  new  way  is  the  way  for  unworthy 
sinners  to  come  to  God  and  be  heard.  Christ,  by 
the  atonement  he  has  made,  has  purchased  back 
for  the  human  race  all  the  blessings  they  forfeited 
by  the  fall.  They  forfeited  heaven  and  eternal  life  ; 
they  can  have  them  back  through  Christ.  They 
forfeited  the  smile  and  approbation  of  God,  but  he 
can  now  smile  upon  and  justify  them  when'  they 
approach  him  through  Christ.  They,  by  transgres- 
sion, have  exposed  themselves  to  the  fearful  penalty 
of  the  divine  law,  and  to  all  the  agonies  of  the 
second  death.     They  can  be  saved   from    the  vials 


PRAYER.  205 

of  its  wrath  by  a  free  and  fall  pardon,  when  they 
seek  it  through  Christ.  In  a  word,  all  that  the  soul 
needs  for  time  and  eternity,  to  supply  its  wants  in 
this  vale  of  tears  and  carry  it  triumphantly  to  heav- 
en, exalt  it  high  in  glory,  crown  it  with  immortality 
and  eternal  life,  is  all  embodied  in  Christ.  To  ask  in 
his  name,  is  to  ask  God  to  grant  us  these  mercies, 
not  on  the  ground  of  our  worthiness,  for  we  have 
none,  but  on  the  ground  of  his  worthiness ;  not  on 
the  ground  of  our  merit,  for  we  have  merited  wrath, 
but  on  the  ground  of  his  infinite  merit ;  not  on  the 
ground  of  anything  we  have  done  or  can  do,  but  on 
the  ground  of  what  he  has  done  for  us.  It  is  to 
ask  God  to  bless  and  save  us,  not  simply  that  we 
may  be  blessed  and  made  happy,  and  saved  from 
wrath,  but  that  Christ,  this  exalted  High  Priest  of 
ours,  may  be  honored,  eternally  honored  in  saving 
and  blessing  such  unworthy,  hell-deserving  rebels  as 
we  have  been.  We  base  our  plea  wholly  and  en- 
tirely on  the  ground  of  the  atoning  sacrifice  he 
has  offered  up  in  our  behalf.  When  we  offer  pre- 
vailing prayer,  we  approach  the  cross,  and  look  up 
and  ask  our  heavenly  Father  to  open  his  ears  and 
listen  to  the  groans  of  Christ :  to  open  his  eyes  and 
behold  the  crimson  tide  poured  out  in  our  behalf, 
and  then  for  his  sake  to  hear  and  answer  and  defer 
not. 

Now  remember,  any  man  who  throws  away  the 
vicarious  atonement  of  Christ,  throws  away  the  last 
hope,  the  only  hope  of  this  fallen  world. 


206  TRAYER. 

It  is  through  that  atonement  alone  that  sinners 
have  access  to  God.  It  is  through  that  alone  they 
can  offer  prevailing  prayer. 

The  apostles  and  primitive  Christians  understood 
this  great  truth,  which  accounts  for  the  fact  that  they 
hung  their  every  hope  upon  the  cross  of  Christ. 
"  Christ  and  his  cross  was  all  their  theme." 

1  Cor.  ii.  2  :  "I  determined,"  says  Paul,  "  not  to 
know  anything  among  you,  save  Jesus  Christ,  and 
him  crucified."  Why  this  determination  on  the  part 
of  Paul  ?  For  the  simple  reason  that  he  knew  that 
salvation  by  the  meritorious  death  of  Christ  was  the 
only  hope  of  man  ;  that  it  was  the  foundation- 
stone  of  the  Gospel,  that  it  was  the  Gospel  of  God.  He 
understood  full  well  that  when  the  great  truth  of  the 
atoning  death  of  Christ  was  rejected,  God's  Gospel 
was  thrown  to  the  winds.  And  think  you  Paul 
would  know  or  acknowledge  any  other  system  to 
have  any  saving  power  in  it,  or  he  have  anything 
to  do  with  a  system  that  rejected  the  chief  corner- 
stone of  salvation,  or  he  fellowship  it  in  any  form  ? 
He  knew  his  duty  too  well.  No,  says  Paul,  I  will 
know  or  acknowledge  nothing  as  Gospel  that  rejects 
the  cross  of  Christ.  Take  another  passage  from 
Paul,  and  see  how  he  exhalts  the  cross,  or  the  atone- 
ment of  Christ;  1  Cor.  i.  23,  24:  "  But  we  preach 
Christ  crucified,  unto  the  Jews  a  stumbling-block, 
and  unto  the  Greeks  foolishness ;  but  unto  them 
which  are  called,  both  Jews  and  Greeks,  Christ  the 
power  of  God,  and  the  ivisdovi  of  Godr 


PRAYER.  207 

How  many  wise  Greeks  we  have  here  in  Massa- 
chusetts !  The  preaching  of  the  cross,  or  the  meri- 
torious death  of  Christ,  is  to  them  foolishness.  How 
they  ridicule  the  doctrine  of  the  atonement !  They 
expect  to  be  saved  by  the  law.  They  do  not  fear  the 
law.  When  they  have  broken  it,  they  say  they  ex- 
pect and  are  willing  to  suffer  its  penalty.  But  this 
sacrificial  religion  they  detest.  So  did  the  ancient 
Greeks.  To  them  such  a  religion  was  foolishness. 
Paul  here  decides  the  character  of  all  such  beings, 
both  ancient  and  modern.  They  are  not  of  the 
called,  or  are  not  Christians.  "  But  unto  them  which 
are  called,  Christ  the  power  of  God,  and  the  wisdom 
of  God." 

To  the  real  Christian,  the  preaching  of  the  cross, 
or  salvation  by  the  sacrificial  death  of  Christ,  is  the 
power  of  God,  and  the  wisdom  of  God.  He  under- 
stands his  ill  deserts  too  well  to  even  hope  for  sal- 
vation in  any  way  except  through  the  meritorious 
death  of  Christ.  He  understands  full  well  that  if  he 
has  access  to  God,  it  must  be  through  Christ.  You 
must  keep  this  truth  distinctly  before  the  mind  when 
you  pray.  You  never  will  offer  prevailing  prayer 
when  you  lose  sight  of  it.  Let  us  therefore  come  to 
God  through  Christ,  and  ask  in  his  name,  and  then 
he  will  hear,  and  we  shall  find  this  promise  richly 
verified  in  our  experience. 

6.  I  will  examine  one  condition  more,  and 
draw  this  subject  to  a  close.     You  will  find  it  de- 


208  PRAYER. 

scribed  in  James  i.  5,  6  :  "  If  any  of  you  lack  wis- 
dom, let  him  ask  of  God,  that  giveth  to  all  men 
liberally,  and  upbraideth  not ;  and  it  shall  be  given 
him.  But  let  him  ask  in  faith,  nothing  wavering," 
The  subject  of  asking  is  still  kept  up  in  this  text, 
but  a  new  condition  is  presented.  "  Let  him  ask  in 
faiths  To  approach  God  so  as  to  be  heard,  we 
must  come  in  faith.  What  is  faith  ?  It  is  credence 
of  testimony,  or  taking  God  at  his  word.  Faith 
takes  hold  of  the  promises  of  God,  and  expects  God 
will  do  as  he  has  promised.  The  man  of  faith  ex- 
pects to  be  heard ;  he  looks  for  an  answer.  Take  an 
illustration  from  Elijah's  praying;  1  Kings,  xviii. 
42-45 :  He  went  up  to  the  top  of  Carmel  and  cast 
himself  down  upon  the  ground,  and  commenced 
calling  upon  God.  He  sent  his  servant  to  look  off 
upon  the  sea  and  watch  for  the  answer.  The  ser- 
vant returned  with  the  report  that  the  heavens  were 
all  bright,  and  there  were  no  signs  of  an  answer. 
Did  this  discourage  Elijah,  and  lead  him  to  give  up 
the  matter?  Not  at  all.  He  expected  an  answer. 
Go  up  until  the  seventh  time,  he  replies.  The 
seventh  time  the  servant  returns  with  the  report 
that  a  little  cloud,  the  bigness  of  a  man's  hand,  had 
made  its  appearance  in  the  heavens.  Did  Elijah 
reply  now,  —  well,  if  that  is  all  there  is  to  be  seen 
after  praying  here  seven  times,  we  may  as  well  give 
it  up  ;  it  will  not  amount  to  much.  This  under- 
taking to  force  things,  says  he,  is  not  the  correct 


PRAYER.  209 

course.  I  believe  in  waiting  God's  time.  What! 
we  undertake  to  get  up  a  storm  any  time  we  take 
it  into  our  heads  we  need  rain  ?  I  do  not  believe  in 
such  things.  God  will  send  us  a  rain  in  his  own  good 
time.  Come,  he  remarks  to  his  servant,  let  us  go 
down  and  wait,  and  let  God  manage  this  matter. 
Was  this  the  reasoning  of  Elijah  ?  Not  by  any 
means.  He  expected  a  blessing.  He  looked  for  an 
answer  to  his  prayers,  and  he  knew  it  would  come. 
He  expected  the  little  cloud  would  spread  over  the 
heavens,  and  that  there  would  be  a  plentiful  rain,  in 
which  he  was  not  disappointed.  Now  notice  in  this 
case,  as  soon  as  this  servant  of  God  began  to  pray 
he  began  to  look  for  the  answer ;  he  expected  it.  How 
his  faith  held  on  and  did  not  waver  amid  discour- 
agements, nor  would  he  give  it  up  until  the  answer 
came !  This  is  faith.  It  needs  a  whole  sermon  to 
illustrate  this  point,  but  I  must  detain  you  here  but 
a  short  time. 

Let  me  direct  your  attention  to  one  thing.  When 
you  go  home,  take  up  the  New  Testament  and  read 
the  history  of  Christ  as  given  by  Matthew.  As  you 
pass  along,  observe  how  Christ,  when  on  earth, 
always  met  men  just  on  the  ground  of  their  faith. 
Take  one  or  two  instances  as  an  illustration  of  this 
point.  As  he  came  down  from  the  mount,  after 
delivering  that  ever-memorable  sermon,  as  recorded 
in  the  fifth,  sixth,  and  seventh  chapters  of  Matthew, 
a  leprous  man  met  and  worshipped  him,  and  said, 

VOL.  I.  14 


210  PRAYER. 

"  Lord,  if  thou  wilt,  thou  canst  make  me  clean." 
Jesus  rejDlied,  "  I  will  ;  be  thou  clean ! "  and  he 
was  healed  immediately.  Please  notice  the  faith  of 
this  man,  how  it  takes  hold  of  his  ability.  "  If  thou 
wilt,  thou  canst.''''  How  Christ  meets  him  right  on 
that  point!  "I  will,"  says  he,  and  the  work  is 
done.  Take  another  case  :  As  Jesus  entered  Caper- 
naum, a  centurion  met  him,  and  said,  "  Lord,  my 
servant  lieth  at  home  sick  of  the  palsy,  and  griev- 
ously tormented."  Christ  replied,  "  I  will  come  and 
heal  him."  He  objected..  Why  object?  Does  he 
not  wish  his  servant  healed?  Let  him, answer:  I 
am  not  worthy  that  such  a  holy  personage  should 
come  under  my  roof;  but  speak  the  word  only,  and 
my  servant  shall  be  healed.  Listen  to  his  reason- 
ing for  a  moment.  How  sensible !  How  forcible  ! 
I  am  a  man,  a  mere  man,  Lord,  says  he.  You 
are  something  more  than  a  man.  You  are  Lord; 
you  are  God  over  all.  I  am  a  man  under  other 
men ;  I  am  a  man  under  authority.  A  centurion 
was  an  officer  in  the  Roman  army  who  had  the 
command  of  one  hundred  soldiers.  He  was  not  the 
highest  officer  in  the  army ;  he  was  a  very  inferior 
officer,  under  other  men.  Now,  Lord,  says  he,  you 
are  not  under  authority ;  you  are  at  the  head  of  all 
things,  und  all  things  are  under  your  control.  But 
in  my  condition,  being  a  man  under  other  men,  I 
can  say  to  this  man  ^o,  and  he  goeth,  and  to  another 
come,  and  he  cometh.     Now,  says  he,  diseases  are 


PRAYER.  211 

but  thy  servants.  Speak  the  word  only,  and  my 
servant  will  be  healed.  You  need  not  come  to 
my  house ;  only  command,  and  say  to  the  palsy  go, 
and  it  will  obey.  Truly,  says  Christ,  I  have  not 
found  so  great  faith  in  all  Israel.  If  your  faith  says 
a  wo7'd  can  do  it,  go  thy  way,  —  a  word  shall  do  it. 
And  his  servant  was  healed  from  that  moment.  See 
how  Christ  met  this  man,  just  on  the  ground  of  his 
faith !  Speak  the  word,  he  says,  and  it  shall  be 
done.     Go  thy  way,  says  Christ,  a  word  has  done  it. 

Now,  look  the  history  of  Christ  through,  and  you 
will  see  that  when  on  earth  he  always  met  men  on 
the  ground  of  their  faith.  He  never  turned  a  soli- 
tary individual  away,  who  came  to  him  in  faith. 
All  he  wanted  was  to  have  them  bring  along  their 
faith,  and  the  blessing  was  theirs. 

How  much  he  complained  of  the  unbelief  of  his 
disciples !  There  was  hardly  any  sin  that  grieved 
him  more,  and  for  which  he  reproved  them  more 
sharply.  O  ye  of  little  faith,  he  would  exclaim, 
how  long  shall  I  bear  with  you  ?  How  long  shall  I 
suffer  you  ? 

The  sin  of  unbelief  is  a  very  aggravating  sin,  as 
it  calls  in  question  God's  veracity.  Everywhere  in 
the  Bible  God  requires  of  us  to  have  confidence  in 
him  and  his  promises  ;  for  without  faith  it  is  impos- 
sible to  please  him.  Here  is  our  sin  in  this  age  ;  we 
are  full  of  unbelief.  This  shuts  out  our  prayers,  and 
God  will  not  hear.     Who  of  you  before  me  to-day 


212  -         PRAYER. 

expects  God  will  hear  and  answer  your  prayers  daily  ? 
Do  you  look  for  an  answer  ?  Would  you  not  rather 
be  disappointed,  if  God  should  answer  ?  When  you 
arise  from  your  knees,  when  you  have  been  praying, 
suppose  you  stop  and  put  this  question  to  yourself: 
Now  I  have  offered  such  and  such  petitions.  Do  I 
expect  Christ  will  answer  those  requests  ?  What 
would  be  the  answer  of  your  heart  ?  Oh,  you  say, 
I  do  not  expect  God  will  hear  my  prayers.  That 
settles  the  question  for  you,  then.  Your  heart  is  fuU 
of  unbelief.  Where  there  is  faith,  the  person  does 
expect  and  look  for  a  blessing.  But  why  do  you 
pray,  and  insult  God  with  such  unbelieving  prayers  ? 
Because  he  commands  me  to  pray.  He  does  not 
command  you  to  pray  an  unbelieving  prayer,  any 
more  than  he  commands-  you  to  swear.  An  unbe- 
lieving prayer  is  sinful.  God  command  you  to  sin  ? 
But  God  commands  me  to  pray.  That  is  true ; 
but  he  commands  you  to  pray  the  prayer  of  faith, 
and  not  an  unbelieving  prayer.  A  prayer  coming 
from  a  heart  full  of  unbelief  he  will  not  accept.  It 
is  wicked  ;  he  abhors  it.  The  prayer  of  faith  he 
loves  to  hear  and  answer ;  but  the  prayer  of  unbe- 
lief he  hates,  and  will  not  answer.  Now,  why  offer 
up  a  prayer  that  God  hates  ?  What  would  you 
have  me  do  ?  stop  praying  ?  No  ;  I  would  have 
you  stop  your  unbelief,  and  pray  in  faith.  Then  the 
answer  is  yours.  But  I  cannot  exercise  faith.  I 
am  not  to  blame  for  not  having  faith.      But  does 


PRAYKR.  213 

not  God  command  you  to  have  faith  ?  Yes,  I 
suppose  he  does.  And  you  break  a  command  of 
God,  and  not  be  to  blame  ?  If  you  can  break  one 
command  of  God  and  not  be  to  blame,  perhaps  you 
can  all  of  his  commands  ;  and  upon  that  theory  you 
are  not  to  blame  for  being  a  sinner  at  all.  Where 
did  you  learn  such  a  horrible  theory  as  that  ?  What ! 
break  any  of  God's  commands,  when  you  know 
they  are  his  commands,  and  not  be  to  blame  ?  It 
is  impossible.  But  faith  is  the  gift  of  God.  So 
is  every  other  Christian  grace.  What  does  the  Bible 
mean  when  it  teaches  that  these  graces  are  the  gift 
of  God  ?  Does  it  mean  that  they  are  something 
that  God  does  for  you  without  your  agency  ?  That 
is  impossible,  for  this  reason :  These  graces  are 
something  that  the  Christian  does.  It  is  the  Chris- 
tian who  repents,  believes,  and  loves  for  himself,  and 
not  God  who  repents,  believes,  and  loves  for  him. 
If  it  were  so,  it  would  be  God's  repentance,  faith, 
and  love,  and  not  that  of  the  Christian. 

These  graces,  therefore,  being  something  which 
the  Christian  does,  Gud  cannot  do  it  for  him  with- 
out his  agency.  To  have  these  graces  at  all,  he 
must  act.  The  question  returns  then,  what  is 
meant  by  their  being  the  gift  of  God  ?  This, 
namely,  that  these  graces  are  a  something  which 
God's  Spirit  inclines,  induces,  or  moves  i/ou  to  do ; 
not  a  something  which  the  Spirit  does  for  you, 
nor  a  something  which   the    Spirit  compels  you  to 


214  PRAYER. 

do,  —  for  compulsion  cannot  be  applied  here,  as  you 
are  voluntary  in  the  doing,  —  but  it  is  a  something 
which  the  Spii'it  inclines  or  moves  you  to  do. 
For  this  reason  the  graces  are  called  the  gift  of 
God,  as  you  would  never  exercise  them  without 
this  divine  persuasion.  That  moving  influence  you 
have  had  more  or  less  all  your  life,  and  resisted  it. 
The  Spirit  always  acts  in  harmony  with  the  Bible, 
and  the  Bible  demands  them  now.  If  we  will  stop 
resisting  the  Spirit  and  give  ourselves  up  to  do  what 
the  Bible  demands,  we  shall  soon  find  our  hearts 
adorned  with  these  graces.  Now  faith  is  something 
which  God  commands  you  to  have.  It  is  your 
exercise,  and  you  are  to  blame  for  not  having  it. 
God  condemns  you  for  not  having  it;  and  when  you 
throw  the  blame  of  your  not  having  it  upon  God, 
and  justify  yourself  in  a  state  of  unbelief  by  saying. 
Oh  !  faith  is  the  gift  of  God ;  he  does  not  give  me 
faith,  and  I  am  not  to  blame,  —  that  is  horrible 
wickedness. 

Now  then,  will  you  repent  of  all  this  wickedness, 
take  the  blame  to  yourself  for  being  in  a  state  of 
unbelief,  fly  to  Christ  for  pardon,  and  begin  from  to- 
day to  offer  the  prayer  of  faith  ?  If  you  will  live  in 
that  state  of  mind  daily  and  habitually,  God  will 
answer. 

I  could  add  many  striking  incidents  of  answers 
to  prayer,  whicli  I  have  witnessed  in  the  revivals  of^the 
last  twenty  five  years  in  our  land,  but  as  oiu-  papers. 


PRAYER.  215 

both  political  and  religions,  have  been  full  of  them, 
it  is  not  necessary.  I  will  now  close  this  subject 
with  a  few 

REMARKS. 

1.  What  condescension  on  the  part  of  our  Maker  to 
listen  to  a  prayer  coming  up  from  this  guilty  world ! 
Yet  he  bends  his  gracious  ear  to  hear  all  who  ap- 
proach him  in  harmony  with  the  directions  he  has 
given  in  his  word.  He  is  no  respecter  of  persons. 
He  has  one  set  of  rules  for  all  to  comply  with.  The 
high  and  the  low,  the  rich  and  the  poor,  must  come 
upon  one  common  level  when  they  pray.  He  has 
not  one  set  of  rules  for  the  rich  and  another  for  the 
poor.  The  emperor  upon  his  throne,  to  be  heard, 
must  stoop  just  as  low  as  the  beggar  in  the  streets. 
All,  all  have  sinned,  and  all  must  approach  him  by 
repentance  of  sin  and  faith  in  his  Son.  The  man 
who  is  too  proud  to  stoop  as  low  as  the  beggar,  is 
too  proud  to  be  saved,  and  in  another  world  he  may 
see  the  beggar  exalted  to  heaven,  while  he  himself 
is  cast  down  to  hell.  God  will  subdue  and  take 
away  all  pride,  and  bring  down  all  high  looks  before 
he  will  hear  you  pray. 

2.  We  are  indebted  to  the  Lord  Jesus  Christ  for 
this  privilege.  We  forfeited  the  privilege  of  access 
to  God  when  we  sinned.  This  high  privilege  was 
purchased  for  us  by  the  death-groans  on  the  cross. 
How  we  ought  to  fall  at  Christ's  feet,  and  pour  forth 


216  PRAYER. 

grateful  hearts  to  him  for  opening  a  way  by  which 
wc,  poor  sinners,  may  come  to  God  and  live !  Have 
we  sufficiently  praised  Christ  for  this  great  blessing  ? 
We  are  all  guilty  of  ingratitude  in  this  particular. 
Let  us  come  to  Christ  with  this  sin  to-day,  and  con- 
fess it  and  ask  forgiyeness.  Let  us  offer  up  to  him 
our  united  thanks  for  this  unspeakable  gift. 

3.  This  subject  will  show  us  the  difference  be- 
tween the  true  Christian,  and  a  man  who  has  never 
been  converted.  The  true  Christian  prays  because 
he  loves  to  hold  communion  with  God.  It  is  the 
delight  of  his  heart.  He  approaches  God  so  as  to 
secure  an  answer ;  but  the  man  who  has  never  been 
converted,  if  he  prays  at  all,  prays  simply  because  he 
thinks  he  cannot  be  saved  without.  He  has  no  love 
for  prayer,  but  he  wants  to  go  to  heaven  ;  or  perhaps 
he  wishes  to  convince  others  that  he  is  a  Christian ; 
or  he  is  a  little  gifted  in  prayer  so  far  as  words  are 
concerned,  and  he  wishes  to  show  off;  or  he  is  resting 
dn  a  false  hope,  which  he  wishes  to  maintain,  and 
his  conscience  would  not  permit  it  if  he  should  neg- 
lect the  form  of  prayer ;  or  perhaps  some  other  selfish 
motive  governs  him.  There  is  no  true  love  for 
prayer  in  his  heart,  and  he  has  no  access  to  God. 
He  draws  nigh  to  him  with  the  lips  while  the  heart 
is  far  from  him.  Not  so  with  the  true  child  of  God. 
His  heart  is  in  it.  He  has  a  spirit  of  prayer,  and 
prevails.     He  is  a  man  of  faith. 

Look    close    here,   my    brother.      Do   not  deceive 


PRAYER.  217 

yourself.  Do  you  have  access  to  God  ?  If  not,  give 
up  your  hope  ;  it  is  deceptive.  Repent,  and  get  a 
good   one. 

4.  Finally.  I  have  now  spread  before  you  this 
important  subject.  1  have  tried  to  show  you  how 
to  approach  God,  so  as  to  be  heard.  If  you  will  all 
reduce  these  thoughts  to  practice,  how  God  will 
come  to  this  place  and  region! 

Will  you  do  it  ?  No  matter  how  plain  the  truth 
is  preached,  it  will  not  benefit  you  unless  you  prac- 
tise it.  The  clearer  it  is  presented  the  more  it  will 
harden,  if  you  resist  it.  These  sermons  will  affect 
you,  and  you  are  to  decide  how.  If  you  practise 
them,  God  will  come  in  great  power.  If  you  reject 
this  truth,  you  will  grieve  his  Spirit.  Will  you  de- 
cide the  question  now,  what  you  will  do  ?  If  you 
say,  I  will  commence  this  work  to-day,  then  throw 
yourself  upon  the  arm  of  the  Spirit,  and  plead  for  his 
presence  until  you  arc  richly  baptized.  Rely  upon 
it  to  make  intercession  in  your  hearts  according  to 
the  divine  will,  and  look  for  a  great  blessing ;  and  if 
you  come  by  faith,  God  will  roll  a  wave  of  salvation 
over  all  this  region. 


VI. 

POWER  FROM   ON   HIGH. 

"  But  tarry  ye  in  the  city  of  Jerusalem,  until  ye  be  endued  with 
power  from  on  high."  —  Luke  xxiv.  49. 

1.  POWER  SPOKEN  OF  IN  THE  TEXT.  2.  WHAT  IT  AVILL  AC- 
COMPLISH. 3.  HOW  OBTAINED.  4.  GUILT  OF  THE  CHURCH 
IN   NOT    OBTAINING   IT. 

Tarry  in  Jerusalem.  What  I  in  that  bloody  city 
where  they  had  put  Christ  to  death  ?  Yes,  in  that 
wicked  city,  the  soil  of  \vhich  had  just  drank  in  the 
blood  of  the  Son  of  God.  Tarry  there  until  you 
receive  power  from  on  high.  He  will  have  his  dis- 
ciples commence  the  work  there,  and  build  the  first 
church  under  the  gospel  dispensation  there,  in  spite 
of  the  Jews.  They  imagined  they  had  effectually 
put  down  this  new  religion,  that  they  had  defeated 
Christ  in  his  mission,  that  they  had  perfectly  tri- 
umphed over  him,  when  they  nailed  him  to  the 
cross,  laid  his  dead  body  in  the  tomb,  and  guarded 
the  sepulchre  with  a  strong  band  of  soldiers. 

Their  triumph,  however,  was  but  momentary.  On 
the  third  day  he  scattered  all  their  hopes  to  the 
winds.     He   came   forth    from   the   grave    a   trium- 


POWER  FROM   ON   HIGH.  219 

phant  conqueror,  and  commands  his  disciples  to  go 
back  and  tarry  in  this  unrighteous  city  ;  to  begin 
and  establish  this  new  religion  on  the  very  spot 
where  they  supposed  they  had  subdued  it.  Is 
Cln-ist  to  be  defeated  in  his  designs  by  a  band  of 
murderers  ?  Not  he.  He  will  build  up  his  cause 
in  Jerusalem,  in  spite  of  the  rage  of  his  enemies. 
He  will  have  a  people  to  serve  him  even  'there. 
The  gospel  shall  begin  its  victorious  work  there, 
and  from  Jerusalem  it  shall  go  forth  to  subdue 
and  conquer  the  nations. 

Tarry  in  Jerusalem,  says  Christ,  until  you  receive 
power.  Power  from  what  source  ?  From  man  ? 
No,  from  on  high.  I  am  about  to  ascend  to  my 
Father  and  your  Father,  and  I  will  send  the  prom- 
ise of  my  Father  upon  you,  which  shall  fit  you  for 
the  great  work  before  you.  You  shall  be  clothed 
with  power  that  all  your  adversaries  shall  not  be 
able  to  gainsay  or  resist.  The  weapons  of  your 
warfare  shall  not  be  carnal,  but  they  shall  be 
mighty.  This  power  from  on  high  shall  make  them 
mighty.  They  shall  be  mighty  to  bow  stubborn 
hearts,  to  subdue  stubborn  wills,  and  uproot  sin 
from  the  souls  of  men.  Tarry  in  Jerusalem  until 
you  receive  this  power.  Do  not  presume  to  under- 
take this  work  without  it.  Your  power  is  all  weak- 
ness. This  power  from  above  is  all-subduing;  it  is 
the  only  hope  of  the  church  in  building  up  Christ's 
kingdom.     With  it  you  have  certain  victory,  sure 


220  POWER   FROM    ON   HIGH. 

success.     Without  it,  certain  defeat ;  all  your  efforts 
arc  a  failure. 

Now  let  me  impress  this  truth  upon  this  church. 
We  are  sure  of  a  good  work  in  this  place,  if  we 
secure  this  power  from  on  high.  Unless  we  do 
secure  it,  not  a  sinner  w^ill  be  saved.  W^hat !  Man 
save  sinners  without  this  power  ?  No  man  on  earth 
ever  did  or  ever  can  do  it.  An  angel  could  not  do 
it.  We  must  secure  this  power,  or  all  go  to  hell. 
Will  you  set  your  faces  to  seek  for  it  until  it  comes  ? 
Let  this  be  a  united  work  until  we  are  all  filled  with 
this  power,  then  how  quick  God  will  get  to  himself 
a  name  in  this  place !  With  your  attention,  I  will 
proceed  to  show,  — 

I.  What  is  meant  by  the  power  spoken  of  in 
this  text. 

II.  What  it  will  accomplish  for  the  church,  if 
she  receives  it. 

III.  How  it  can  be  obtained. 

IV.  The  guilt  of  the  church  in  living  without  it. 
I.   Then  I  am  to  show  what  is  meant  by  the 

POWER    SPOKEN    OF    IN    THE    TEXT. 

The  power  referred  to  in  this  text  is  the  Holy 
Ghost,  or  the  third  person  in  the  Trinity.  The 
whole  verse  from  which  the  text  is  taken,  reads 
thus  :  "  And,  behold,  I  send  the  promise  of  my 
Father  upon  you :  but  tarry  ye  in  the  city  of  Jeru- 
salem, until  ye  be  endued  with  power  from  on  high." 
That  is,  wait  in  Jerusalem  until  I  send  this  promise 


POWER   FROM   ON  HIGH.  221 

of  my  Father  upon  you.  What  was  that  promise  ? 
Turn  to  Acts  ii.  33,  and  let  Peter  settle  that  ques- 
tion :  "  Therefore  being  by  the  right  hand  of  God 
exalted,"  says  Peter  to  the  Jews  "  and  having  re- 
ceived of  the  Father  the  promise  of  the  Holy  Ghost, 
he  hath  shed  forth  this,  which  ye  now  see  and  hear." 
The  promise  of  the  Father  then,  was  the  promise 
of  the  Holy  Ghost.  This  was  the  power  for  which 
they  were  to  wait  in  Jerusalem  until  they  received  it. 
In  obedience  to  this  command  of  Christ,  the  Apos- 
tles and  others  did  tarry  in  Jerusalem  until  they  re- 
ceived this  power,  and  then  they  went  about  God's 
work  in  earnest,  and  with  wonderful  success.  The 
history  informs  us  how  they  tarried.  One  hundred 
and  twenty  of  them  gathered  into  an  upper  chamber, 
and  for  ten  days  continued  in  prayer  and  supplica- 
tion to  God  for  the  fulfilment  of  this  promise.  God, 
in  answer  to  their  prayers,  and  through  the  interces- 
sion of  Christ,  after  he  had  arrived  at  the  court  of 
heaven,  shed  down  this  poiver.  They  were  all  filled 
with  divine  energy,  and  rushed  out  into  the  streets 
of  Jerusalem  to  preach  salvation  and  gather  souls 
into  the  kingdom.  Let  us  then  imitate  their  exam- 
ple. Let  us  unitedly  continue  in  prayer  for  this 
same  power  until  ^ve  receive  it.  Then  we  are 
prepared  for  God's  work.  Then  we  can  have  suc- 
cess in  leading  souls  to  Christ.  Will  you  do  it  ? 
WUl  you  begin  to-day,  and  hold  on  until  the 
blessing  comes  ? 


222  POWER   FROM   ON   HIGH. 

11.  I  AM  TO  SHOW  WHAT  IT  WILL  ACCOMPLISH  FOR 
THE    CHURCH,    IF    SHE    RECEIVES    IT. 

1.  It  will  cleanse  your  heart  from  impurities, 
from  wicked  thoughts  and  vain  desires,  and  fit  it  to 
be  a  suitable  temple  for  God  to  dwell  in.  "  Know 
ye  not  that  ye  are  the  temple  of  God  ?  "  says  Paul, 
in  1  Cor.  iii.  16.  God  will  not  dwell  in  a  polluted 
temple.  He  will  first  cleanse  and  purify  it,  and  fit  it 
to  be  the  abode  of  his  Spirit.  Then  he  will  take 
possession,  and  adorn  it  with  every  Christian  grace. 

2.  He  will  take  away  your  weak,  vacillating 
heart,  and  give  you  a  strong  one.  See  how  he  ac- 
complished this  work  for  Peter.  Before  the  won- 
derful refreshing  on  the  day  of  Pentecost,  Peter's 
heart  was  weak,  and  would  fail  him  in  the  mo- 
ment of  temptation.  Take  an  instance :  Before 
Christ  was  arrested,  he  proclaimed  to  the  Apos- 
tles one  truth  which,  at  the  time,  they  could  not 
believe.  He  declared  that  they  would  all  forsake 
him  in  his  hour  of  trial.  Peter  asserted,  in  the  most 
positive  manner,  that  if  aU  the  rest  should  forsake 
his  master,  he  would  stand  by  him  to  the  last.  He 
would  not  forsake  him,  if  he  stood  alone.  He  even 
went  so  far  as  to  affirm  that  he  would  sooner  lay 
down  his  life  than  forsake  Christ.  I  have  no  doubt 
that  Peter,  when  he  made  this  remark,  was  honest. 
He  was  not  hypocritical  in  his  pretensions  of  attach- 
ment to  Christ.  He  did  not,  however,  understand 
the  weakness  of  his  own  heart.     Christ  understood 


POWER  FROM   ON   HIGH.  223 

it,  and  revealed  to  him  the  fact,  that. that  night  he 
would  deny  and  forsake  his  Lord.  Peter  could  not 
believe  it;  but  when  the  trial  came,  his  life  demon- 
strated Christ's  prediction  to  be  true.  Christ  was 
arrested  and  led  away  by  the  officer,  to  be  put  on 
trial  for  his  life.  Peter  fell  in  the  rear,  but  followed 
at  a  distance,  to  see  the  end  of  the  matter.  At 
length  he  was  charged  with  being  one  of  his  disci- 
ples. He  instantly  denied  it.  "  He  is  a  stranger  to 
me,"  says  Peter ;  "  I  know  not  the  man."  What  a 
lie!  Being  pressed  further,  he  denied  with  an  oath. 
He  cursed  and  swore  to  save  his  own  life.  Peter, 
Peter,  poor  Peter !  What  a  weak  heart  I  How  it 
gives  way  and  is  overcome  in  the  hour  of  tempta- 
tion !  Now  let  us  look  at  this  same  Peter  after  the 
day  of  Pentecost,  and  after  he  received  power  from 
on  high.  Every  effort  was  made  by  the  Jews  and 
others  to  lead  him  to-abandon  Christ's  cause.  They 
threaten,  arrest.  Imprison,  and  finally  crucify  him 
with  his  head  downwards  ;  but  he  is  firm,  and  im- 
movably fixed  for  Christ  till  his  latest  breath.  What 
a  heart  now !  How  unchangeable !  This  power 
from  on  high  has  greatly  strengthened  his  heart,  and 
made  it  strong  for  God,  so  that  it  could  not  be  over- 
came. How  many  in  the  church  at  this  day  have 
weak  and  vacillating  hearts !  How  the  hour  of 
temptation  overcomes  all  their  good  resolutions ! 
They  sin  and  grieve  the  Spirit,  and  bring  leanness 
into  their   souls.     How  much  they  need  this  power 


224  POWKR   FROM    ON  HIGH. 

to  strengthen  their  hearts,  and  make  them  strong  for 
the  Lord.  Tarry  in  Jerusalem,  my  brother,  until 
you  receive  this  power,  and  you  will  become  mighty 
for  Christ.  How  easy  you  will  overcome  tempta- 
tion, then,  instead  of  temptation  overcoming  you ! 
Neither  earth  nor  hell  can  lead  you  astray  when 
your  heart  is  full  of  the  Holy   Ghost. 

3.  This  power  from  on  high  will  illuminate  your 
understandings,  and  greatly  assist  you  in  under- 
standing the  Scriptures.  Sin  has  cast  a  veil  over 
the  mind,  and  blinded  the  eyes  of  our  understand- 
ings so  that  we  do  not  take  hold  of  the  truth  with 
ease.  This  power  tears  off  this  veil,  pours  light  in 
upon  the  soul,  and  helps  it  to  take  hold  of  the  gi-eat 
things  of  Christ. 

Referring  to  this  power  of  the  Spirit,  Christ  says : 
"  When  he  is  come  he  shall  teach  you  all  things,  and 
bring  all  things  to  your  remembrance."  "  If  any 
man  lack  wisdom,  let  him  ask  of  God."  But  why 
ask  of  God,  unless  he  can  somehow  impart  wisdom 
to  the  soul  ?  Look  at  its  eifect  upon  the  minds  of 
the  Apostles.  Up  to  the  day  of  Pentecost,  up  to  the 
very  time  they  received  this  power  from  on  high,  the 
minds  of  the  Apostles  seem  to  have  been  all  in  the 
dark  in  relation  to  Christ's  spiritual  kingdom.  Thdy 
were  under  the  impression  that  Christ  was  to  estab- 
lish a  temporal  kingdom  on  earth,  and  that  he  was 
to  reign  here  as  a  temporal  prince.  He  had  fre- 
quently said  to  them  that  his  kingdom  was  not  of 


POWER   FROM  ON  HIGH.  225 

this  world,  and  explained  the  matter  over  and  over 
again  ;  but  still  their  minds  were  in  the  dark  upon 
this  point.  They  would  frequently  dispute  about 
who  should  be  greatest  in  Christ's  kingdom.  One 
woman  came  to  him  with  the  request  that  her  two 
sons  might  sit,  one  on  his  right  hand  and  the  other 
on  his  left,  in  his  kingdom.  He  had  frequently  de- 
clared that  the  Jews  would  put  him  to  death,  but 
that  he  should  rise  again  on  the  third  day. 

Notwithstanding  all  his  teaching  on  this  point, 
when  he  was  crucified  and  laid  in  the  grave,  the 
last  hope  of  his  followers  seems  to  have  expired  with 
him.  Instead  of  looking  for  his  resuiTcction,  they 
made  every  preparation  to  embalm  his  body.  How 
dark  their  minds  !  After  his  resurrection  he  fell  in 
and  conversed  with  some  of  them  on  their  way 
to  Emmaus.  Not  knowing  who  he  was,  they  re- 
mark, "  but  we  trusted  that  it  had  been  he  which 
should  have  redeemed "  Israel."  But  alas !  as  he 
was  dead  they  had  given  up  all  hope.  Christ  now 
reveals  himself  to  them,  and  they  know  for  a  cer- 
tainty that  he  is  risen  from  the  dead.  He  associ- 
ates with  and  instructs  ■  them  for  forty  days,  and 
then  leads  them  out  from  Jerusalem  to  ascend  up 
to  the  throne  of  God,  and  they  come  to  him  again 
with  this  old  doctrine  of  a  temporal  kingdom. 
They  put  the  question,  "  Lord,  wilt  thou  at  this 
time  restore  again  the  kingdom  to  Israel  ?  "  How 
their   minds    are    still    obscured    in    relation    to    the 

VOL.    t.  15 


226  POWER  FROM   ON   HIGH. 

ti'ue  nature  of  his  kingdom !  He  sends  them  to 
Jerusalem  to  wait  for  this  power  from  on  high. 
After  they  receive  it,  that  settles  the  whole  matter. 
Not  another  word  do  we  ever  hear  about  a  tem- 
poral kingdom.  They  understand  the  whole  now. 
All  is  clear  as  heaven.  Why  ?  This  power  clears 
up  this  whole  question  to  their  understandings,  and 
makes  all  simple.  The  Spirit  imparted  light  they 
had  never  received  before.  One  part  of  its  work 
is  to  illuminate  the  soul,  and  help  it  to  take  hold 
of  God's  truth.  If  you  wi-sh  a  clear  view  of  truth, 
get  near  to  God.  Let  your  soul  be  baptized  with 
this  power,  and  you  will  behold  wondrous  things  out 
of  God's  law.  The  mind  will  not  only  see  the 
truth,  but  the  soul  will  love  and  feed  upon  it.  Un- 
der its  influence  you  will  grow  up  into  Christ,  and 
become  strong  in  the  Lord  and  in  the  power  of  his 
might. 

4.  This  power,  when  received,  will  take  away  and 
overcome  in  you  the  fear  of  man.  Take  Peter's 
case  again  as  an  illustration.  When  Christ  was 
arrested,  as  we  have  before  remarked,  Peter  and 
all  the  rest  of  the  Apostles  fled.  "  The  fear  of 
man  bringeth  a  snare."  How  true  this  was  in  Pe- 
ter's case.  He  thought,  doubtless,  that  if  he  owned 
Christ,  he  too  should  be  arrested,  and  perhaps  put 
to  death.  To  avoid  this  he  lied,  —  denied  Christ, 
cursed  and  swore,  —  being  influenced  by  the  fear 
of    man.      His   courage    and    fortitude    failed    him 


POWER   FROM   ON  HIGH.  227 

utterly;  and,  how  timid  he  becomes  in  the  pre- 
sence of  a  female !  Now  look  at  the  same  Peter 
after  he  receives  this  power  from  Heaven.  He  then 
stands  up  in  the  presence  of  thousands,  and  not  only 
owns  Christ,  but  charges  these  very  Jews,  in  a  most 
public  manner,  with  murdering  the  Son  of  God. 
How  bold  !  How  courageous  !  No  timidity  now. 
Henceforth,  every  opportunity  he  has  he  will  preach 
Christ,  even  when  he  is  before  the  highest  tribunals 
in  the  nation.  What  a  change !  How  is  it  brought 
about  ?  This  power  has  done  up  this  wonderful 
work. 

If  you  are  troubled  with  the  fear  of  man,  go  to 
Christ,  and  secure  this  divine  influence,  and  how 
quick  it  will  vanish !  You  can  then  meet  any  duty. 
You  can  stand  before  a  world  to  plead  his  cause. 
What  are  kings  or  emperors  to  one  filled  with  the 
Holy  Ghost!  You  can  meet  all  the  men  on  earth, 
and  all  the  devils  in  hell,  and,  looking  them  in  the 
eye,  own  your  Lord,  and  defend  his  cause  in  the 
presence  of  the  whole  of  them.  Such  is  the  effect 
of  this  power  upon  the  souls  of  men.  How  it 
nerved  up  the  martyrs  and  made  them  strong  in 
the  Lord,  and  in  the  power  of  his  might !  It  made 
Luther  bold  and  courageous  to  meet  all  his  enemies, 
and  has  imparted  moral  courage  to  God's  people  in 
every  age  of  the  world. 

5.  This  power,  when  it  is  received,  will  over- 
come in  you  the  love  of  the  world.     "  Love  not  the 


228  POWER  FROM    ON  HIGH. 

world,  neither  the  things  that  are  in  the  world.  If 
any  man  love  the  world,  the  love  of  the  Father 
is  not  in  him,"  says  John.  This  love  of  the  world 
is  eating  out  the  very  vitals  of  the  church  at  this 
day.  What  a  desire  some  beings  have  to  be  rich ! 
Riches  is  their  God.  See  them  sacrifice  ease, 
reputation,  truth,  honesty,  and  almost  life  itself  to 
make  money.  They  care  but  little  how  they  get  it, 
if  they  can  only  get  it.  Money,  money,  money,  is 
the  great  thing  that  absorbs  all  their  thoughts,  all 
their  time,  and  they  will  sell  their  eternal  happiness, 
even,  to  obtain  it.  This  love  of  the  world  must  be 
broken  up,  or  such  souls  will  be  lost.  Such  beings 
Christians  ?  It  is  impossible  !  They  are  not  Chris- 
tians. So  John  affirms.  The  world  is  their  God, 
and  they  will  go  down  to  perdition  unless  this  love 
of  the  world  is  broken  up.  What  can  do  it  ?  This 
power  can  do  it.  Nothing  short  of  this  ever  will  do 
it.  How  it  broke  up  the  love  of  the  world  in  the 
hearts  of  the  primitive  Christians !  They  sold  out 
their  entire  estates  and  laid  the  whole  at  the  feet  of 
the  Apostles,  to  promote  and  advance  God's  cause. 
What  was  money  to  them  compared  with  the  inter- 
ests of  Christ's  kingdom?  His  kingdom  was  first 
and  uppermost  in  their  minds,  and  they  were  ready 
to  sacrifice  every  thing  to  advance  it.  Let  the 
church  be  baptized  with  the  same  power  now,  and 
it  will  produce  the  same  effect.  It  will  effectually 
break    up    this    love    of   the    world    in    the  church, 


POWER  FROM   ON   HIGH.  229 

and     draw     out     the     soul     in     supreme     love     to 
God. 

6.  This  power,  when  received,  will  clear  up  and 
present  the  great  moving  considerations,  or  motives 
of  the  Gospel,  so  strongly  before  the  mind,  that  they 
will  have  an  all-commanding  influence  over  the  heart 
and  life.  How  it  will  make  heaven  stand  out  before 
the  soul !  How  its  glories  will  appear  to  the  mind, 
and  how  infinitely  desirable !  How  hell  looks,  how 
awful  and  how  much  to  be  dreaded !  The  mind's 
eye  can  almost  see  the  smoke  of  the  pit,  and  hear 
the  wailings  of  the  lost.  It  starts  back  from  the 
world  of  despair.  Eternity  I  How  the  mind  dwells 
upon  this  great  idea  !  How  infinitely  valuable  the 
soul  seems  !  The  judgment,  the  great  white  throne 
is  almost  visible,  and  the  individual  feels  as  if  he 
was  hastening  up  to  his  final  account.  In  a  word, 
all  the  great  truths  of  the  Bible  are  made  to  stand 
out  in  such  bold  relief,  that  they  become  solemn 
realities,  and  move,  melt,  and  subdue  the  heart  un- 
der their  sanctifying  influence,  and  cause  it  sweetly 
to  yield  itself  up  to  their  control. 

7.  This  power  from  on  high,  when  it  is  received, 
will  fill  the  soul  with  unutterable  desires  for  the 
salvation  of  men.  Paul,  when  under  its  influence, 
declared  he  had  great  heaviness,  and  continual  sor- 
row in  his  heart  for  the  Jews  who  rejected  the 
Gospel.  It  will  make  you  feel  most  intensely  for 
others.      It   has    always  produced  the    same   effect 


230  powi:r  from  on  high. 

in  all  hearts  under  its  influence.  A  heart  that  has 
no  deep  feeling  for  the  salvation  of  sinners  is  not 
under  its  influence.  If  it  has  ever  had  such  feel- 
ings, but  has  now  lost  them,  it  is  because  it  has 
grieved  away  the  Spirit,  and  is  now  in  a  back- 
slidden state.  Such  hearts  should  immediately- 
repent,  return  to  God  and  duty,  and  fly  to  the 
mercy-seat  for  a  fresh  baptism  of  the  Spirit,  which 
will  restore  to  them  this  deep  and  ardent  feeling 
for  the  salvation  of  men.  The  soul  must  be  full 
of  this  deep  feeling,  to  be  successful  in  moving 
hearts.  A  cold,  formal  religion  seldom  gets  further 
than  the  head,  never  reaches  the  heart.  It  is  when 
the  soul  is  full  of  love,  full  of  compassion  for  others, 
that  it  moves  and  melts  the  heart  of  the  sinner. 

It  is  only  when  your  heart  is  full  of  the  Holy 
Ghost,  that  you  have  this  godlike  compassion,  this 
compassion  that  has  power  in  it.  In  times  of  re- 
vivals there  will  be  members  of  the  church  who  will 
be  filled  with  it.  Young  converts  will  be  filled  with  it. 
Why  ?  Because  at  such  times  they  have  this  power 
from  on  high.  Now  let  the  church  live  so  as  to  re- 
tain  this  power  with  her  constantly,  and  not  grieve  it 
away  by  sin,  and  what  outgushings  of  soul  you 
would  see  for  the  salvation  of  others ! 

8.  This  power  from  on  high,  when  you  receive  it, 
will  give  you  great  power  over  men.  Let  a  minister 
be  full  of  it,  and  how  he  will  chain  and  fix  the  at- 
tention of  his  hearers,  and  hold  their  minds  to  the 


POWER   FROM   ON   HIGH.  231 

truth  as  if  they  were  in  the  grasp  of  the  Spirit. 
Some  of  his  liearers  will  become  excited,  and  man- 
ifest hatred  towards  him,  and  be  ready  to  gnash 
upon  him  with  their  teeth  ;  while  others  under 
the  same  sermon  will  be  melted  all  down,  com- 
pletely subdued,  and  led  to  Christ  for  forgiveness. 
What  power  Peter  had  over  his  congregation  on  the 
day  of  Pentecost !  How  he  held  those  murderers  of 
Christ  perfectly  spell-bound,  while  he  charged  home 
upon  them  the  blood  of  the  Son  of  God  I  How  they 
quailed  under  his  preaching,  and  cried  out  in  deep 
anguish  of  soul,  "  men  and  brethren,  what  shall  we 
do  ?  "  Who  was  this  Peter  ?  Was  he  some  highly 
educated  man,  —  some  wonderfully  polished  orator, 
that  gave  him  such  power  over  men  ?  From 
whence  did  he  graduate  ?  From  the  fish-boat,  some 
three  years  previous.  He  never  saw  an  academy, 
college,  or  theological  seminary.  He  was  not  blessed 
with  such  privileges.  But  he  had  applied  to  a  higher 
source  for  wisdom  :  to  the  fountain  head  of  all  true 
knowledge.  He  had  firs't  received  power  from  the 
heavens,  and  how  the  wicked  were  slain  by  its  in- 
fluence, and  flocked  in  great  multitudes  to  the  Son 
of  God,  whom  they  had  just  murdered,  for  forgive- 
ness and  salvation  !     What  power  he  had  over  men  ! 

This  power  is  to  be  attributed,  not  to  Peter,  but 
the  God  of  Peter,  who  had  shed  down  this  divine 
energy  from  the  heavens. 

What   power  Luther  had    over    men  !     How  he 


232  POWER   FROM   ON    HIGH. 

would  march  into  the  presence  of  his  enemies,  who 
were  anxious  to  devour  him  the  next  moment,  and 
bear  his  testimony  for  Christ,  —  holding  them  as  if 
they  were  in  the  grasp  of  the  Almighty !  What  a 
specimen  at  Worms !  How  he  moved  the  world 
under  his  influence  during  his  life  !  Why  such 
power  over  men,  and  from  whence  did  he  derive  it  ? 
From  above,  —  from  the  Holy  Ghost  which  worked 
in  him  mightily. 

But  we  are  not  all  Luthers,  says  one.  That  is 
true.  But  we  can  all  have  this  power;  and  just  in 
proportion  as  we  have  it,  we  shall  have  power  over 
men  for  good.  Just  in  proportion  as  the  clmrch  are 
destitute  of  it,  she  will  be  powerless  to  lead  the 
world  to   Christ. 

9.  This  power  from  on  high,  when  you  receive  it, 
will  beget  within  you  a  spirit  of  deep  and  earnest 
prayer.  It  will  break  up  your  formal  praying,  and 
your  soul  will  be  solemnly  in  earnest  w^hen  you  ap- 
proach the  mercy-seat.  It  will  help  the  infirmities 
of  the  flesh,  and  make  intercession  in  your  hearts 
with  groanings  which  cannot  be  uttered.  It  will 
wake  up  iii  your  soul  desires  that  will  be  holy,  deep, 
earnest  desires,  which  will  take  possession  of  the 
whole  heart,  and  draw  out  the  whole  spirit  to  God 
for  help.  It  will  make  you  feel  that  you  must  have 
assistance  from  Him,  and  you  will  cling  to  the 
mercy-seat  and  never  give  over  until  it  comes. 
How  manifest  this  is  in  times  of  revivals !     What 


POWER   FROM    ON  HIGH.  233 

praying  then,  what  pleading,  what  wrestling  with 
God !  How  the  whole  soul  is  then  enlisted,  and 
feels  that  it  cannot  be  turned  away  empty !  How 
the  closet  will  be  visited,  and  hours  spent  in  plead- 
ing with  God !  How  men  will  bend  over  their  family 
altars,  and  with  what  fervor  they  will  pray  !  What 
a  rush  to  the  prayer-meetings  !  How  the  petitions 
will  be  poured"  in,  and  presented  with  united,  fervent 
prayer  for  help  to  the  great  God  above  I  What  faith  ! 
How  prayer  prevails  !  Why  this  state  of  things  ? 
This  power  from  on  high  is  at  work  among  the 
people,  and  working  up  a  spirit  of  prayer  in  their 
souls.  Will  you  have  it  here,  my  brother  ?  This 
is  what  you  need.  This  is  what  you  must  have  if 
there  is  anything  done  to  save,  that  will  produce  any 
good  and  lasting  results. 

10.  This  power  from  on  high,  if  you  receive  it, 
will  give  you  a  clear  view  of  the  great  evil  of  sin. 
You  will  no  longer  view  sin  as  a  trifle.  You  will 
not  say  that  it  does  not  deserve  to  be  punished  end- 
lessly. You  will  be  amazed  that  you  are  out  of  an 
endless  hell ;  that  God  could  spare  such  a  wretch 
thus  long,  and  hold  him  back  from  the  fires  of  the 
pit,  which  he  so  richly  deserves.  How  distinctly 
this  power  will  lead  you  to  discover  that  you  have 
trampled  upon  infinite  authority ;  that  you  have 
broken  a  law  that  is  holy,  just,  and  good ;  a  law 
if  kept  by  all,  would  have  secured  the  highest  good 
of  all ;  one  that  is  as  perfect  as  an  infinitely  wise 


234  POWER   FROM   ON  HIGH. 

God  conld  make  it ;  that,  added  to  this  wicked  vio- 
lation of  the  law,  you  have  rejected  the  Redeemer 
who  died  to  save  you  ;  that  you  have  unrighteously 
grieved  away  the  Spirit  that  has  been  sent  to  your 
heart  to  renew  and  fit  it  for  heaven. 

This  power  will  present  these  things  so  clearly 
before  your  minds,  that  you  will  have  such  a  clear 
view  of  the  great  evil  of  sin,  as  to  see  that  it  would 
be  just  in  God  to  send  you  to  the  deepest  hell. 
Christ  declared  that  when  this  power  came,  it  would 
convince  of  sin.  See  how  it  led  sinners  to  cry  for 
help  on  the  day  of  Pentecost !  The  same  effect  has 
been  produced  in  all  ages  of  the  world,  when  it  has 
been  received.  It  has  produced  this  same  effect 
in  Ireland.  What  a  sense  of  sin  those  have  who 
receive  it !  This  is  what  we  need.  We  shall  not 
come  to  Christ  without  it.  We  shall  be  satis- 
fied with  the  mere  forms  of  godliness  without  the 
power ;  but  when  we  have  this  clear  view  of  sin, 
nothing  short  of  coming  to  Christ  for  a  salvation 
that  can  take  away  this  abominable  thing  from  the 
heart,  will  satisfy  such  an  individual.  How  sinners 
will  fly  to  the  cross  of  Christ  for  deliverance  under 
this  view  of  themselves!  If  you  wish  to  see  this 
j)eople  moved  generally,  and  all  prostrated  before 
God  under  a  deep  sense  of  their  guilt,  and  all 
crying  for  help,  and  for  deliverance  from  sin,  take 
hold  of  this  Divine  help  and  plead  until  this  power 
comes,  and  see  how  God  will  shake  the  place. 


POWER   FROM   ON  HIGH.  235 

III.  I  AM  TO  SHOW  HOW  YOU  CAN  OBTAIN  THIS 
POWER. 

1.  You  must  see  and  have  a  clear  view  of  its 
importance.  You  must  labor  to  bring  your  heart 
into  that  state.  Stop  and  think  here,  how  helpless 
you  are,  and  how  you  struggled  in  vain  to  overcome 
your  lusts  and  the  influence  of  a  wicked  world  over 
you ;  without  it  your  resolutions  fail,  all  fail,  and  the 
world  overcomes  you,  instead  of  your  overcoming 
the  world.  Your  efforts  to  save  your  families  and 
others  are  fruitless  without  the  Spirit.  How  hard 
their  hearts  remain,  notwithstanding  all  your  care, 
watchfulness  and  instruction  !  Look  at  these  things ; 
let  the  mind  dwell  upon  them ;  God  will  make  you 
feel  the  importance  of  this  gi-eat  blessing  before  he 
will  bestow  it.  You  would  not  value  it  when  given, 
unless  he  made  you  feel  its  importance.  When  you 
see  its  infinite  importance,  then  there  is  one  point 
gained  towards  your  receiving  it.  In  prayer  ask 
God  to  make  you  see  the  necessity  of  this  great 
blessing. 

2.  You  must  value  this  gift  above  everything 
else.  God  will  have  you  view  this  matter  in  its 
true  light  before  he  will  give  you  this  power.  To 
be  blessed  with  the  gift  of  the  Spirit,  is  one  of  the 
richest  blessings  heaven  has  to  bestow.  When  you 
receive  it,  you  receive  a  preparation  for  heaven.  It 
is  the  Holy  Spirit  which  renews  the  heart  and  fits 
it  for  the  heavenly  world.     Without  this  renovation 


236  POWER   FROM   ON  HIGH. 

of  heart,  you  are  not  fit  to  enjoy  God,  nor  the  so- 
ciety of  angels.  All  that  Christ  has  done  for  you 
is  an  utter  failure  without  the  Spirit,  so  far  as  your 
salvation  is  concerned.  The  atonement  will  save 
no  one  unless  he  sees  his  sins,  repents,  and  has  a 
new  heart. 

To  convince  of  sin,  lead  to  repentance,  and  renew 
the  heart  is  the  appropriate  work  of  the  Spirit.  How 
valuable  then  this  gift  of  God,  and  how  important! 
You  must  prize  it  above  everything  else.  If  you 
value  earthly  things  more  than  you  value  this  bless- 
ing, God  will  withhold  it.  This  is  the  trouble  with 
the  church  at  this  day,  in  my  estimation.  She 
greatly  undervalues  this  blessing.  She  prefers  money 
to  this  power,  for  sluiwill  grieve  the  Spirit  to  obtain  it 
She  prefers  her  own  aggrandizement,  her  own  gra- 
tification to  this  blessing,  for  she  will  grieve  the 
Spirit  to  secure  them.  Now  while  you  are*  in  this 
state  of  heart,  God  will  not  give  you  this  bless- 
ing. He  will  bring  you  into  a  state  where  you  will 
value  it  above  all  earthly  goods,  before  he  will  be- 
stow it. 

3.  You  must  remember  it  is  from  God  alone  that 
you  can  receive  this  great  gift.  You  are  shut  up  to 
God  here.  This  he  will  have  you  feel.  Until  you 
do  feel  and  acknowledge  it,  he  will  let  you  struggle 
without  it.  To  what  other  source  can  you  look  for 
this  power  ?  No  other  being  has  it,  and  conse- 
quently no   other   being   can   bestow  it.      No,  you 


POWER  FR-OJI    ON   HIGH.  237 

must  fly  to  God,    and    rely   upon    him,    and   upon 
him  alone  for  it. 

4.  If  you  would  obtain  this  power,  you  must  feel 
deep  down  in  your  heart  that  nothing  can  supply  its 
place.  Here  lies  the  diificulty  of  the  church,  in  mul- 
titudes of  instances.  She  leans  upon  other  things 
to  do  the  very  work  which  this  power  was  sent  into 
the  world  to  perform.  In  some  cases,  she  will  lean 
upon  the  minister,  —  his  talent,  his  eloquence,  his 
learning,  or  his  influence.  When  a  church  has  se- 
cured a  man  of  her  choice,  then  she  is  at  rest.  She 
expects  he  will  build  her  up.  What  can  a  minis- 
ter do  unless  he  has  this  power  to  work  with  him  ? 
K  he  is  as  talented  and  eloquent  as  Gabriel,  not  a 
soul  will  be  saved  without  this  power.  The  church 
must  feel  this,  and  be  on  her  face  and  plead  with 
God  for  the  Holy  Ghost  to  work  in  and  by  him.  If 
the  church  substitutes  the  preaching  and  talent  of 
the  minister,  or  leans  upon  them  instead  of  this 
power,  God  will  withhold  this  blessing,  and  let  the 
church  try  it.  Now,  says  God,  lean  upon  and  glo- 
rify the  minister  if  you  wiU ;  but  the  people  will  go 
to  hell,  and  I  will  hold  you  accountable.  He  give 
this  power  to  such  a  church  ?  They  would  give  all 
the  glory  to  the  minister,  if  he  should.  Again,  the 
church  can  lean  upon  a  series  of  meetings  to  save 
men.  What  can  a  series  of  meetings  do,  without 
this  power  ?  You  may  have  meetings  three  hun- 
dred and   sixty-five  days  in   every  year,  and  not  a 


238  POWER  FROM   ON  HIGH. 

soul  will  be  saved,  unless  those  meetings  lead  you  to 
lean  upon  and  look  to  this  power  for  salvation. 
Again,  you  may  lean  upon  prayer-meetings  instead 
of  this  power.  There  is  danger  of  this  just  now. 
These  meetings  have  been  wonderfully  blessed  in 
leading  souls  to  Christ  for  two  years  past.  Why? 
Because  in  them  the  church  waited  at  the  throne  of 
grace  for  this  power.  Now,  if  you  begin  to  lean 
upon  these  meetings  instead  of  this  power  to  save, 
God  will  cease  to  bless.  They  will  become  mere 
forms  of  godliness  without  the  power,  and  the  work 
of  conversion  in  these  meetings  will  cease. 

Again ;  some  seem  to  think  if  they  can  build  a 
splendid  church,  and  get  a  fine  organ,  with  the  best 
of  singing,  then  these  will  draw  the  people  under 
the  sound  of  the  Gospel,  and  save  them.  But,  not- 
withstanding the  churches  in  our  cities  have  been 
experimenting  in  this  way  for  a  series  of  years  past, 
the  wicked  have  walked  straight  by  our  splendid 
sanctuaries  on  the  way  to  hell.  At  length,  when  the 
church  became  alarmed  at  this  state  of  things,  and 
fled  to  God  for  help,  how  quick  he  opened  the  win- 
dows of  heaven  and  shed  down  this  power,  moving 
the  people  to  flock  to  the  house  of  God,  to  cry  for 
mercy  and  salvation.  It  takes  this  power  from 
heaven  to  fill  up  your  sanctuaries.  If  you  secure  it 
sufficiently,  you  will  have  to  resort  to  the  open  field 
for  meetings,  as  they  did  in  the  days  of  Wesley  and 
Whitfield,  and  as  they  are  •  now  doing  in   Ireland. 


rOWER   FROM    ON  HIGH.  239 

Why  will  not  the  church  learn  wisdom  on  this  point, 
and  remember  where  her  strength  lies  ? 

Again,  the  church  leans  upon  a  liberal  education 
to  fit  ministers  to  preach,  instead  of  this  power,  as 
she  should  do.  Do  not  understand  me  to  speak 
against  an  educated  ministry.  The  more  education 
the  better,  if  you  do  not  substitute  that  for  the  prep- 
aration which  the  Spirit  alone  can  impart.  If  you 
do,  it  will  fail  you,  and  the  ministry  will  not  be  pre- 
pared for  their  work.  That  young  man  has  been 
through  his  ten  years'  course  of  study,  and  he  now 
thinks,  and  the  church  feel,  that  he  is  prepared  for 
the  ministry.  Prepared  for  the  ministry !  He  is  not 
prepared  until  he  is  baptized  with  this  power  from 
God.  All  the  science  this  side  of  heaven  cannot 
prepare  him  for  this  holy  work,  without  this  power. 
But  let  him  be  baptized  with  the  Spirit,  and  he  can 
use  his  education  to  good  advantage.  Without  it 
he  is  powerless  to  save  men.  His  preaching  may 
l)lease  the  ear,  but  it  will  not  reach  and  move  the 
heart.  If  you  would  obtain  this  power,  therefore, 
remember  you  must  cease  to  lean  upon  any  of  the 
means  of  grace  to  save  men.  It  takes  this  power 
from  on  high  to  accompany  these  means,  to  make 
them  effectual  in  saving  the  world.  This  you  must 
feci  and  realize.  When  you  do,  and  look  to  God  for 
it,  then  the  Gospel  will  be  made  effectual  to  save  the 
world. 

5.  If  you  would  obtain  this  power,  you  must  feel 


240  POWER  FROM   ON  HIGH. 

your  indebtedness  to  Christ  for  it.  "We  all  forfeited 
it  by  sin,  and  therefore  have  no  just  claim  upon  God 
for  it.  If  he  should  forever  withhold  it  from  us,  it 
would  be  treating  us  according  to  our  deserts.  But 
Christ  purchased  it  for  us  by  his  death.  The  Father 
promised  it  to  him,  as  the  context  shows.  He  says  : 
"  Behold  I  send  the  promise  of  my  Father  upon 
you."  This  he  will  bestow  in  answer  to  Christ's 
intercession  in  our  behalf.  "  I  will  pray  the  Father, 
and  he  shall  give  you  another  Comforter,  that  he  may 
abide  with  you  forever."  One  more :  "  But  the 
Comforter,  which  is  the  Holy  Ghost,  whom  the 
Father  will  send  in  my  name." 

These  passages  show  that  we  are  wholly  in- 
debted to  Christ  for  this  great  gift.  He  purchased 
it,  and  in  his  name  and  in  answer  to  his  prayer  the 
Father  sends  it.  Therefore  we  must  come  to  God 
for  it  through  Christ.  We  must  feel  that  it  is  a  free 
gift  of  grace ;  and  if  we  receive  it,  we  shall  be  eter- 
nally indebted  to  Christ  for  it.  Let  us  then  look 
up  to  the  Father  for  it  through  the  cross,  and  hang 
our  hope  for  it  upon  the  cross,  and  he  will  hear. 
Christ  will  plead  in  our  behalf  and  the  work  is 
done. 

6.  If  you  would  receive  it,  you  must  be  willing  to 
give  up  everything  for  it.  You  may  have  some  sins 
that  are  grieving  the  Spirit.  If  so,  you  mUst  give 
them  up.  If  you  love  those  sins  better  than  you 
love  this  great  gift,  God  will  not  bestow  it.     You 


POWER   FROM    ON   HIGH.  241 

must  be  willMig  to  be  guided  and  governed  in  all 
things  by  the   Spirit. 

7.  You  must  seek  it  by  prayer.  Begin  this  work 
to-day ;  go  to  God  in  earnest  for  this  blessing,  and 
never  give  it  up,  until  he  hears  and  sheds  upon  you 
this  power  from  on  high.     Will  you  do  it? 

IV.  I  AM  TO  SHOW  THE  GUILT  OF  THE  CHURCH 
THAT    LIVES    AVITHOUT    THIS    POWER. 

1.  She  violates  God's  command,  "  Be  filled  with 
the  Spirit."  —  E[)h.  v.  18.  God  demands  it  at  the 
hands  of  the  church,  that  she  should  live  so  as 
to  be  filled  with  this  power.  She  violates  this 
command  of  God  every  hour  she  is  destitute  of 
it. 

2.  The  church  throws  away  her  usefulness  while 
she  is  destitute  of  the  Spirit.  She  has  a  mere  form 
of  Godliness  without  the  poiver,  which  never  results 
in  saving  men.  When  she  is  full  of  the  Holy  Ghost 
she  will  be  useful,  and  you  cannot  prevent  her  doing 
good.  Souls  will  come  to  Christ  in  great  numbers, 
under  her  influence.  How  that  wicked  city  of  Jeru- 
salem was  moved  under  the  influence  of  such  a 
chm-ch  !  The  primitive  church  swept  all  before  it, 
and  subdued  the  nations  in  a  short  time.  Nothing 
could  withstand  her  influence  until  she  grieved  away 
this  power.  What  an  infiuence  this  church  would 
exert  when  filled  with  the  power  of  the  Holy  Ghost! 
Now  then,  for  all  the  good  you  could  do  if  in  that 
state,  God  will  hold  you  strictly  accountable.     How 

VOL.    I.  It) 


242  rOWER  FROM   ON  HIGH. 

will  you  meet  it,  my  brethren  ?  Think  of  the  enor- 
mous guilt  here. 

3.  You  are  guilty  of  living  in  the  dark  in  relation 
to  God's  truth.  How  minds  are  obscured  in  relation 
to  many  parts  of  the  Bible !  Some  will  undertake 
to  justify  and  defend  the  chattel  slavery  of  this  na- 
tion, and  many  other  sins,  from  that  sacred  Book. 
Defend  this  system  of  abominations  by  the  Bible! 
Horrible !  It  is  an  insult  to  Heaven.  K  God's  laws 
on  slavery  were  carried  into  execution,  you  could  not 
have  a  slaveholder  in  the  nation.  The  Bible  would 
put  them  all  to  death  forthwith  as  unfit  to  live  and 
associate  with  human  beings,  and  hurl  them  into 
eternity.  In  Exod.  xxi.  16,  you  have  God's  law  on 
this  point.  Hear  him  for  a  moment  in  relation  to 
this  crime :  _^ 

"  And  he  that  stealeth  a  man,  and  sellcth  him,  or 
if  he  be  found  in  his  hand,  he  shall  surely  be  put  to 
death."  1.  Here  you  have  man-stealing,  or  the  act 
of  reducing  a  man  to  slavery.  2.  Holding  him  as  a 
slave  if  he  be  found  in  his  hand.  3.  Man-selling,  or 
speculating  in  man  as  an  article  of  property.  God 
has  put  the  whole  upon  one  common  level,  and 
hurls  death  as  a  penalty  at  the  head  of  each.  Carry 
this  Bible  law  into  executionTand  you  would  free  the 
whole  land  of  slavery  in  a  few  short  weeks.  Such 
a  book  in  favor  of  slavery  !  It  is  absurd  and  ridic- 
ulous to  suppose  it.  There  is  not  a  passage  of  all 
the  Bible,  rightly  construed,  that  looks  toward  de- 

^  .c^^     oX*>V|  a    f^   SK.-v|.^4    O^^  - 


POWER  FROM   ON  HIGH.  243 

fending  that  system  of  abominations.  It  is  a  vile 
slander  on  the  God  of  the  Bible  to  pretend  it.  Such 
dark  hearts  not  only  loye  sin  and  are  determined  to 
practise  it,  but  they  wish  to  bring  in  the  infinitely 
pure  and  holy  One  to  indorse,  and  even  authorize 
their  crimes.  That  is  the  most  aggravating  part  of 
their  wickedness,  as  he  will  show  them  at  a  future 
day.  Now  the  fact  that  we  find  men  who  pretend 
to  defend  such  wickedness  by  the  Bible,  shows  how 
much  they  need  this  illuminating  power  from  above 
to  scatter  the  darkness  which  beclouds  their  minds. 
While  they  live  destitute  of  it  they  are  guilty  of 
shutting  out  truth  and  light  from  their  hearts,  that 
would  do  their  souls  good.  There  are  other  topics 
of  vast  interest  to  the  church,  where  she  needs  light 
and  would  receive  it,  if  she  would  but  receive  this 
power.  What  a  change  it  would  make  in  the  state 
of  things  in  the  churches.  Now,  you  have  no  right 
to  live  without  this  light ;  you  are  guilty  while  you 
do  it,  and  wrong  yourself  and  the  world. 

4.  You  are  guilty  of  destroying  your  own  peace 
of  mind,  while  you  live  destitute  of  this  power. 
Your  conscience  will  reprove  while  you  are  griev- 
ing the  Spirit.  You  know  you.  are  not  right.  You 
know  there  is  something  lacking.  When  you  are 
filled  with  this  power,  you  will  have  joy  in  the  Holy 
Ghost.  When  Philip  went  to  the  city  of  Samaria 
and  preached,  the  Holy  Ghost  came  down  and 
wrought  wonders  by   him,  and  the  good  Book  in- 


244  POWER  FROM   ON   HIGH. 

forms  us,  that  "  there  was  great  joy  in  the  city." 
This  holy  power  fills  the  soul  with  delight,  and 
causes  it  to  joy  and  triumph  in  God.  While  it 
feels  intensely  for  the  world,  it  at  the  same  time 
feels  intensely  happy  in  God.  In  times  of  the  out- 
pouring of  the  Spirit,  how  Christians  rejoice  !  When 
the  heart  is  full  of  this  power  it  will  be  happy.  You 
may  afflict  the  body  with  pain,  but  the  soul  will 
triumph.  It  will  "  rejoice  with  joy  unspeakable  and 
full  of  glory."  Try  it,  my  brother,  and  you  will 
know  by  experience  the  richness  of  this  blessing. 


REMARKS. 

1.  We  learn  why  the  gospel  produces  so  little 
effect.  .  Ministers  and  laymen  do  not  secure  this 
power.  They  feel  but  little  responsibility  in  rela- 
tion to  it.  Let  the  minister  cry  out  for  it  until  his 
heart  is  full.  Let  the  church  follow  his  example, 
and  how  the  wicked  would  be  slain  on  every  hand ! 

2.  We  see  why  the  church  has  so  little  power  over 
men.  Her  strength  lies  in  having  God  with  her. 
This  she  forgets,  and  consequently  she  cannot  stand 
in  the  presence  of  her  enemies. 

3.  We  see  how  to  obtain  victory  over  the  world, 
the  flesh,  and  the  devil.  Secure  this  power,  and  you 
will  come  off  conqueror,  and  more  than  conqueror. 
All  earth  cannot  allure  you,  all  hell  cannot  harm 
you. 


POWER  FROM  ON  HIGH.  245 

4.  We  see  the  only  safety  of  converts.  The  Bible 
informs  us  that  they  are  kept  by  the  power  of  God, 
through  faith  unto  salvation. 

God's  power  is  your  only  hope.  Be  filled  with 
this  and  you  are  safe.  Be  filled  with  this  and  you 
will  grow  up  rapidly  into  Christ,  and  become  mighty 
in  the  Scriptures,  — -  you  will  be  strong  men  for  God. 
This  age  needs  a  race  of  such  men,  and  then  the 
world  would  move  under  their  influence. 

5.  We  see  how  much  our  theological  schools  need 
baptizing  with  this  power.  Until  that  takes  place, 
we  shall  have  a  weak,  sickly  ministry,  who  will 
write  and  deliver,  in  a  cold  formal  manner,  little 
pretty  pointless  essays,  with  neither  edge  nor  power 
in  them  to  save  the  world.  These  young  ministers 
need  to  be  baptized  with  this  power,  and  after 
having  finished  their  education  at  the  theological 
seminary,  should  be  further  instructed  in  the  lan- 
guage of  the  text,  — "  tarry  ye  in  the  city  of  Jeru- 
salem until  ye  be  endued  with  power  from  on  high." 
Then  they  can  enter  their  pulpits  and  bring  out  truths 
that  will  burn.  Hearts  wiU  be  searched  and  moved 
to  their  very  depths,  and  there  will  be  a  shaking 
among  the  dry  bones  of  the  sanctuary. 

6.  We  see  how  hardhearted  sinners  can  be  reached 
and  saved.  How  they  trembled  in  Jerusalem,  and 
cried  out  for  mercy !  Let  the  church  be  filled  with 
this  power  aU  over  the  world,  and  the  nations  would 
move,  and  the  world  would  soon  come  home  to  God. 


246  POWER  FROM  ON  HIGH. 

Now,  then,  will  you  have  it  in  this  place  ?  Will 
you  to-day  begin  in  earnest  to  plead  for  it,  and  give 
the  Lord  no  rest  until  you  receive  it.  Decide  that 
matter  now,  and  put  every  obstacle  out  of  the  way 
of  your  receiving  it,  and  God  will  shake  terribly  this 
whole  region. 


INSTRUCTIONS  TO  THE  WICKED. 

VII. 

THE   CARELESS   ONES. 

Be  troubled,  ye  careless  ones.  —  Isaiah  xxxii.  11. 

1.  CARELESS  ABOUT  GOD.  2.  CARELESS  ABOUT  GOD'S  LAW. 
3.  CARELESS  ABOUT  CHRIST.  4.  CARELESS  ABOUT  DEATH. 
5.  CARELESS  ABOUT  THE  JUDGMENT,  HEAVEN,  HELL, 
ETERNITY,  SALVATION. 

The  more  I  study  my  Bible,  the  more  I  am  im- 
pressed with  the  thought  that  it  is  a  singular  book. 
It  is  totally  unlike  any  other  book  I  ever  read.  One 
of  its  peculiarities  shall  be  noticed  here,  and,  for 
want  of  time,  only  one.  You  take  up  any  other 
book,  even  when  the  wi'iter  is  undertaking  to  give 
you  a  description  of  human  character,  and  while  he 
may  touch  upon  some  of  its  leading  prominent 
traits,  you  will  discover  his  picture  is  strangely  defi- 
cient. But  when  you  turn  your  attention  to  the 
Bible,  you  have  a  perfect  delineation  of  every  char- 
acter that  ever  has,  does  now,  or  ever  will  exist. 
There  is  not  a  development  of  human  nature  in  this 
state,  nation,  or  the  world,  that  the  Bible  does  not 
describe.  Have  you  a  thief  in  this  community  ? 
The  Bible  describes  him.  Have  you  a  liar,  a  covet- 
ous man,  a  fornicator,  a  malicious  man,  a  man  full 


248  THE    CARELESS   ONES. 

of  envy,  murder,  debate,  deceit,  malignity ;  a  whis- 
perer, backbiter,  hater  of  God,  despiteful,  proud,  a 
boaster,  an  inventor  of  evil  things ;  one  disobedi- 
ent to  parents,  without  understanding,  a  covenant- 
breaker,  without  natural  affection,  implacable,  un- 
merciful, a  hypocrite,  a  profane  swearer,  a  sabbath- 
breaker,  an  atheist  ?  The  Bible  describes  them  all. 
It  affirms  that  the  fool  hath  said  in  his  heart,  there  is 
no  God.  Have  you  a  good  man?  The  Bible  de- 
scribes him.  It  is  a  perfect  mirror  into  which  every 
man  may  look,  if  he  will,  and  see  himself.  He  may  ex- 
amine his  heart,  and  watch  all  its  developments,  and 
then  go  to  the  Bible  and  find  it  all  described.-  There 
is  not  a  thought,  purpose,  desire  of  the  heart,  or  an 
act  of  the  life,  which  is  good,  that  the  Bible  does 
not  demand  ;  not  a  thought,  purpose,  desire  of  the 
heart,  or  act  of  the  life,  which  is  evil,  that  the  Bible 
does  not  forbid  or  condemn.  It  covers  the  entire 
ground  of  right,  demanding  every  possible  act  that 
the  human  soul  can  put  forth  that  is  good  ;  and  it 
also  covers  the  entire  ground  of  wrongdoing,  forbid- 
ding everything  evil ;  so  that  there  is  not  and  cannot 
be  anything  done  by  any  man,  right  or  wrong,  but 
that  the  Bible  describes  it.  This  to  me  is  one  evi- 
dence that  the  Bible  never  was  and  never  could  be 
written  by  any  man  or  men  without  divine  help, 
divine  inspiration.  Here  is  the  very  impress  of  God 
upon  this  sacred  volume,  deny  it  who  may.  Think 
of  it.     In   the  brief  compass  of  this   one  volume  I 


THE    CARELESS   ONES.  249 

hold  in  .my  hand,  you  have  a  complete,  unerring  pic- 
ture of  every  character  that  ever  will  figure  upon  the 
stage  of  this  world's  history.  Such  a  book  written 
without  divine  aid,  by  a  set  of  crafty  priests,  as  infi- 
dels affirm  ?  The  thing  was  impossible,  utterly  im- 
possible. When  infidels  make  such  charges,  they 
pay  too  high  a  compliment  to  the  priests,  as  they 
call  them.  They  give  them  credit  for  an  amount  of 
intellect  and  originality  they  never  possessed.  There 
are  things  in  the  Bible  that  no  human  intellect  ever 
could  have  originated  without  divine  assistance.  Do 
you  ask  for  an  instance  ?  Take  the  one  under  con- 
sideration ;  and  when  you  have  disposed  of  that  I 
will  give  you  others.  What  finite  mind  can  survey 
the  whole  world,  and  give  a  complete  description  of 
every  human  heart  that  ever  will  exist?  It  could 
not  be  done  by  an  angel.  There  is  but  one  being, 
—  He  who  needeth  not  that  any  should  testify  of 
man,  because  he  knoweth  him  altogether,  —  who 
could  possibly  perform  such  a  task.  It  took  a  God 
to  do  it,  and  here  you  have  his  impress  upon  that 
book  divine.  There  is  a  God  here.  Here  is  an  infi- 
nite intellect,  that  has  seen  fit  to  unfold  the  great 
and  glorious  truths  brought  to  light  in  that  volume. 
I  am  amazed  that  Deists,  and  their  half-brothers  who 
talk  so  much  about  a  liberal  Christianity,  the  big- 
otry and  narrow-mindedness  of  the  orthodox,  should 
not  discover  this  fact.  In  their  estimation,  they  are 
the  only  wise  ones  of  this  age.     They  can  investi- 


250  THE   CARELESS    ONES. 

gate  and  think  freely,  they  say,  without  being  tram- 
melled by  a  creed.  If  they  have  such  mighty  intel- 
lects, let  them  account  for  this  fact,  if  they  can.  It 
is  one  thing  to  cry  out  bigotry  and  narrow-minded- 
ness, but  quite  another  thing  to  meet  facts  and  argu- 
ments, and  meet  them  fairly.  Let  such  men  gird 
themselves  for  such  a  work,  before  they  boast  too 
much  about  their  wonderful  investigating  powers. 
Let  them  show  their  strength  here,  for  there  is  an 
ample  field  for  it.  Here  is  a  book  which  has  stood 
the  test  of  a  most  rigid  investigation  for  centuries  ; 
and  notwithstanding  the  boast  of  infidels,  in  years 
gone  by,  that  they  would  use  it  up,  it  still  lives,  and 
has  a  stronger  hold  upon  the  consciences  of  the  com- 
munity than  all  the  other  books  of  earth..  Infidels 
have  never  fairly  met  the  arguments  upon  which 
its  inspiration  rests,  and  they  never  can.  There 
is  not  one  solitary  objection  raised  by  this  class 
of  men  that  has  not  been  completely  annihilated 
over  and  over  again,  and  still  the  young  brood  who 
are  coming  up  at  this  day  bring  forward  those  old, 
stale  things,  as  though  they  never  had  been  replied 
to.  I  presume  many  of  these  modern  objectors  are 
so  consummately  ignorant  on  this  point  that  they 
really  think  they  have  discovered  some  new  diffi- 
culty, or  some  objection  that  never  has  been  met.  I 
would  like  to  see  some  of  the  wise  ones  of  this  age 
bring  forward  a  new  objection,  if  they  can.  Before 
they  boast  too  loud  about  their  investigating  powers, 


THE   CARELESS    ONES.  251 

let  them  introduce  one  new  argument  against  the 
inspiration  of  the  Bible.  When  they  will  do  it, 
they  will  probably  find  intellect  in  and  among  the 
very  class  which  they  denounce  as  bigots  and  nar- 
row-minded, to  meet  anything  they  may  bring  for- 
ward: At  any  rate,  infidelity  has  always  found  its 
match  among  the  defenders  of  the  Bible,  and  I  pre- 
sume it  always  will.  You  cannot  present  me  with 
one  solitary  infidel  writer  who  has  not  met  with  a 
successful  reply.  The  Bible  does  not  stand  in  fear 
of  the  most  rigid  investigation.  It  has  stood  this 
test  for  ages,  and  it  will  not  shrink  from  it  at  this  late 
day.  It  challenges  investigation.  One  of  its  com- 
mands is,  "  Prove  all  things." 

It  is  not  my  object,  however,  in  this  sermon  to 
defend  the  inspiration  of  the  Bible.  It  needs  no 
such  defence.  I  only  introduce  the  preceding  ideas 
to  prepare  the  way  for  another.  The  Bible  is  not 
only  a  singular  book,  but  the  trait  of  character 
brought  to  light  in  my  text  is  a  singular  one : 
"  Careless  ones." 

When  we  look  at  the  state  of  things  which  sur- 
rounds man  in  this  life,  how  amazing  this  state  of 
heart!  To  impress  you  with  this  thought  we  will 
suppose  a  case  or  two.  Let  an  individual  be  taken 
from  this  congregation  to-day,  and  transported  at 
once  to  Heaven.  He  shall  find  himself  upon  its 
most  lofty  heights,  and  his  feet  shall  truly  tread  its 
golden  streets.     He  shall  now  be  surrounded  with 


252  THE   CARELESS    ONES. 

all  the  hosts  of  that  holy  and  upper  temple.  We 
will  suppose  for  a  moment  that  he  can  there  survey 
each  heart  in  that  world  of  bliss,  and  see  it  just  as 
God  docs.  Among  all  the  living  ones  on  high, 
would  he  find  this  trait  of  character  ?  What !  A 
careless  saint,  a  careless  angel  around  the  throne 
of  God !  Not  one.  In  that,  happy  world,  all  are 
awake.  Every  intellect  is  aroused  and  every  heart 
is  on  fire.  They  look  abroad  and  see  God  unfold 
his  purity  and  holiness,  and  are  lost  in  wonder  and 
astonishment.  They  sing,  shout,  and  praise  him  for 
his  infinite  excellence,  and  every  soul  is  full  of  in- 
terest. No  careless  ones  there.  We  will  now  sup- 
pose that  the  same  being  can  enter  at  once  into  the 
world  of  woe.  He  shall  find  himself  enclosed  within 
the  walls  of  that  great  prison-house  of  dark  damna- 
tion. He  listens  to  the  groans,  the  gnashing  of 
teeth,  and  the  wailings  of  the  lost.  Here  he  can 
look  at  once  into  their  hearts  as  he  surveyed  those 
in  heaven.  Wouli  he  find  this  trait  of  character 
there?  What!  a  careless  one  with  his  head  upon 
the  pillow  of  the  second  death !  A  careless  one  in 
that  world  where  their  worm  dieth  not,  and  the  fire  is 
not  quenchedj  A  careless  sinner  in  hell !  Was  the 
rich  man  in  hell  careless  ?  Every  soul  will  be  awake 
there  to  its  eternal  interests  when  it  is  too  late. 

We  will  now  suppose  that  he  turns  away  from 
this  scene  of  despair,  and  travels  over  the  entire 
dominions  of  Jehovah,  and  surveys  all  worlds,  and 


THE   CARELESS   ONES.  2")3 

if  they  are  all  inhabited,  probably  not  a  solitary 
careless  one  would  he  find  until  he  comes  back  to 
this  earth.    Here,  where,  as  expressed  by  the  poet,  — 

"  Lo,  on  a  narrow  neck  of  land, 
Betwixt  two  unbounded  seas  I  stand, 
Yet  how  insensible  ! 
A  point  of  time,  a  moment's  space. 
Removes  me  to  yon  heavenly  place, 
Or  shuts  me  up  in  hell."  — 

Here  in  this  world,  where,  between  the  cradle  and 
the  grave,  the  question  is  to  be  settled,  eternally 
settled,  whether  the  soul  is  to  be  saved  or  lost,  man 
will  settle  down  in  a  state  of  carelessness  which  is 
amazing.  They  will  be  careless,  as  if  they  had  no 
souls  ;  as  if  there  was  no  God,  no  heaven,  no  hell, 
no  eternal  state ;  as  indiflferent  as  though  nothing 
was  at  stake.  Think  of  it,  you  careless  ones !  Here, 
under  the  Gospel,  you  fix  your  state  in  heaven  or 
hell.  Yet  how  insensible  !  Ah,  sinner !  you  had 
better  be  careless  in  any  other  world  than  this. 
There  would  be  more  propriety  in  your  being  care- 
less amid  the  shouts  and  glt)ries  of  heaven,  or  amid 
the  smoke  of  tlie  pit  and  the  lamentations  of  the 
damned,  than  to  be  careless  here.  You  had  better 
■  step  up  to  the  judgment  even,  and  stand  under 
the  blazing  eye  of  God,  and  be  careless  while 
you  are  listening  to  your  final  sentence  than  to  be 
careless  here.  Remember,  your  destiny  is  not  to  be 
decided  at  the  judgment,  but  in  this  world,  while 


254  THE   CARELESS    ONES. 

under  the  Gospel.  Come,  you  careless  sinners,  here, 
to-day,  pause,  think,  be  candid  for  a  season,  and 
look  at  this  state  of  heart.  See  its  wickedness;  on 
your  knees,  repent,  shake  off  this  indifference,  and 
henceforth  be  awake  about  your  eternal  interests. 
May  God  arouse  you  now,  and  induce  you  to  listen 
with  interest  to  a  few  truths,  and  cause  them  to  stir 
and  move  your  inmost  soul. 

But,  says  one,  do  you  call  us  careless  sinners  ?  I 
most  certainly  do.  I  lay  that  charge  at  your  door, 
and  I  will  make  it  good,  if  you  will  hear  me  can- 
didly. But,  if  we  are  careless,  about  what  are  we 
cai-eless  ?  That  is  the  very  question  to  which  I 
invite  your  most  serious  attention  while  I  name 
some  things  of  moment.  The  things  about  which 
you  are  careless  are  the  things  about  which  no  being 
should  be  careless. 

I.  Then  you  are  careless  about  God. 

"What  a  state  of  heart  that  must  be,  —  careless 
about  Jehovah !  Sinner,  reflect  here.  Careless  about 
your  Maker !  How  such  a  being  would  look  in 
heaven,  among  that  hapf)y  throng  who  are  full  of  in- 
describable interest  in  relation  to  God !  How  all 
heaven  would  scorn  such  a  wretch  !  How  heaven 
would  annoy  such  a  soul !  Let  God  turn  and  fix;  his 
holy  gaze  upon  such  a  heart,  and  it  would  writhe  as 
if  under  the  agonies  of  the  second  death.  What  is  it 
that  interests  your  soul, — is  it  God  ?  No.  You  know 
better.     Some  of  you  are  interested  in  business  mat- 


THE    CARELESS    ONES.  255 

ters,  money  speculations,  &c. ;  others  in  political 
affairs;  others  still  in  balls,  parties,  theatres,  gam- 
bling hells,  or  some  other  place  of  amusement,  where 
they  can  have  a  good  time.  Introduce  God  to  such 
beings,  how  quick  they  are  silent !  Upon  that  theme 
they  do  not  wish  to  converse; 

Sinner,  if  you  say  you  are  not  careless  about  God, 
let  me  put  a  few  questions  directly  to  your  con- 
science,  and   you   ponder  them  well. 

1.  How  much  do  you  think  about  God  ?  Such 
are  the  laws  of  your  being,  that  when  you  are  in- 
terested in  any  person  or  thing,  that  person  or  thing 
will  become  a  topic  of  thought ;  it  will  occupy  your 
thoughts  just  in  proportion  to  your  interest.  If  you 
are  interested  in  money-making,  you  will  think 
about  it.  If  you  are  interested  in  your  wife,  children, 
or  friends,  you  will  think  about  them.  If  you  are 
interested  in  the  gratification  of  any  appetite,  or 
propensity  of  mind  or  body,  you  will  think  about  it. 
If  you  are  interested  in  God,  you  will  think  about 
God.  How  much  do  you  think  about  HIM?  When 
you  awake  in  the  morning,  is  God  the  first  thought 
that  occupies  your  mind  ?  Do  you  think  of  the 
being  who  has  kindly  spread  his  wing  over  you  dur- 
ing the  night,  and  shielded  you  from  harm  ?  Does 
your  heart  flow  out  to  him  in  thanksgiving  and 
praise  for  his  merciful  care  over  you  ?  Is  God  in  all 
your  thoughts  ?  What  say  you  to  these  questions  ? 
Is  it  not  true  that  you  crowd  the  thought  of  God 


25f)  THE    CARELESS    ONES. 

out  of  your  mind  ?  Your  mind  is  engrossed  almost 
entirely  with  earth's  cares  and  pleasures,  and  you 
live  as  though  there  were  no  God.  Is  this  true  ?  I 
appeal  to  your  conscience.  You  know.  Can  you 
deny  it  ?  If  not,  can  you  pretend  that  you  are  not 
careless  about  God  ? 

Again,  how  much  time  have  you  spent  for  six 
months  past  in  reading  your  Bible,  to  see  what  it 
says  about  God,  so  that  you  may  have  a  correct 
knowledge  of  him  ?  Now  understand  my  question. 
The  inquiry  is  not  how  much  time  you  have  spent 
reading  the  Bible  for  six  months  past,  but  how  much 
time  you  have  spent  reading  it  to  learn  what  it  says 
about  God.  One  gi-eat  object  of  the  Bible  is  to  give 
us  a  true  knowledge  of  God.  Man,  in  consequence 
of  sin,  had  lost  a  correct  knowledge  of  God,  as  the 
whole  heathen  world  demonstrates.  Point  me  to 
any  portion  of  the  globe,  destitute  of  this  book, 
where  they  have  any  consistent  knowledge  of  God ! 
There  is  not  such  a  spot  on  earth.  Even  the  very 
Deist  is  indebted  to  the  Bible  he  rejects,  for  all  the 
correct  views  he  has  of  God.  The  Deity  understood 
this  state  of  things,  and  in  the  Bible  he  has  revealed 
himself  to  man.  Now,  how  much  time  have  you 
spent,  during  the  last  six  months,  reading  that  book  to 
learn  what  it  says  about  God  ?  Have  you  spent  an 
hour  a  week  ?  Have  you  spent  an  hour  a  month  ? 
I  presume  there  are  sinners  before  me  to-day,  who 
have,  not  spent  an  hour  for  a  year  in  reading  the 


THE   CARELESS   ONES.  257 

Bible  for  that  object ;  can  you  deny  it,  or  will  you 
plead  guilty.  If  you  are  guilty,  will  you,  with  this 
fact  staring  you  in  the  face,  pretend  you  are  not 
careless  about  God  ?  What !  The  only  book  which 
gives  you  a  correct  knowledge  of  God  cast  aside 
and  neglected,  and  you  not  indifferent  about  him  I 
The  thought  is  absurd.  If  you  were  not  careless 
about  God,  you  would  pore  over  its  sacred  pages, 
with  deep  anxiety,  to  see  what  it  says  about  your 
Maker.  You  had  better  be  careless  about  all  the 
other  beings  in  the  universe,  than  to  be  careless  about 
the  Infinite  One.  Such  a  state  of  heart  is  wicked, 
supremely  wicked.  It  wholly  unfits  you  for  heaven. 
No  being  can  be  saved  in  such  a  state  of  mind. 
Some  of  you  church-members  may  be  in  this  state. 
If  so,  remember  you  are  not  Christians.  You  are  in 
the  gall  of  bitterness,  and  will  be  lost,  unless  you 
repent.  Oh,  ye  careless  ones  I  careless  about  y©ur 
Maker,  —  how  can  you  be  saved  ? 

II.  Sinners  are  careless  about  God's  law. 

Were  we  not  acquainted  somewhat  with  the  feel- 
ing of  an  impenitent  heart,  we  should  think  this  as- 
sertion almost  incredible.  We  are  all  placed  under 
God's  law,  and  we  cannot  help  ourselves  if  we 
would.  God  claims  the  right  to  enact  laws  to 
govern  the  human  family,  and  he  has  done  so.  He 
is  abundantly  able  £lnd  determined  to  maintain  that 
right,  and  he  will  do  it.  He  holds  in  his  possession 
the  means  of  enforcing  his  authority,  and  he  will 

VOL.  I.  17 


258  THE   CARELESS    ONES. 

not  neglect  his  duty.  We  may  trample  it  under  our 
feet,  but  we  must  take  the  consequences.  His  au- 
thority is  of  infinite  worth  to  the  universe.  This  he 
understands,  and  he  will  not  see  it  trifled  with,  and 
trampled  upon  with  impunity.  We  are  perfectly  in 
his  power.  What  can  we  do  when  his  hand  takes 
hold  on  vengeance  ?  Under  such  a  king,  such  a 
ruler,  will  we  trifle  with  his  laws  ?  Can  we  be 
careless  about  them  ?  Still,  sinners  are  careless 
about  them.  Sinner,  what  do  you  care  about  God's 
authority,  God's  laws?  Go  and  show  that  profane 
young  man,  yonder,  that  God's  law  forbids  his  pro- 
fanity. What  does  he  care  ?  He  is  so  hardened 
he  would  almost  look  God  right  in  the  face  and 
swear.  Show  that  business  man  that  God's  law 
requires  of  him  to  love  Him  with  all  his  heart,  and 
his  neighbor  as  himself.  Ask  him  if  he  is  doing  it; 
he  will  throvy  up  his  head  with  an  air  of  indiffer- 
ence, and  reply,  no,  sir.  Press  him  with  another 
question  :  Will  you  do  it  ?  This  is  God's  demand. 
I  am  not  prepared  to  decide  any  such  question, 
sir,  he  replies,  —  in  a  state  of  perfect  indifference. 
He  is  as  cool  about  the  matter  as  if  it  were  a  per- 
fectly trifling  affair  to  trample  infinite  authority 
under  his  feet. 

The  human  family  will  look  at  God's  claims, 
admit  them  to  be  his,  and,  with  their  eyes  open, 
they  will  go  deliberately  to  the  work  of  violating 
them.      They   will   do   it   without    feeling.      What 


THE  CARELESS   ONES.  259 

hardened  wretches  !  What  careless  ones  !  Let  men 
treat  the  laws  of  the  land  in  the  same  way,  how 
quick  they  would  be  imprisoned  or  put  to  death ! 
God  is  long-suffering  and  waits  to  be  gracious,  but 
this  carelessness  cannot  go  unpunished,  if  persisted 
in. 

III.  Sinners  are  careless  about  Christ. 

How  can  any  earthly  being  be  careless  about 
Christ,  the  Saviour  of  the  human  race  ?  Look  at 
his  character ;  how  excellent,  how  pure,  holy,  merci- 
ful, and  kind !  Look  at  what  he  has  done  for  man  : 
He  came  to  this  earth,  when  he  knew  he  should  be 
wickedly  slandered  by  the  human  family,  treated 
with  cold  neglect,  despised  and  rejected  of  men. 
He  knew  he  would  be  arrested,  tried  at  man's  bar, 
condemned  without  evidence,  and  unrighteously  put 
to  death  by  the  very  beings  he  came  to  save.  With 
his  eyes  open  on  this  point,  he  came  here  and  laid 
down  his  life  to  open  a  way  by  which  we  poor  sin- 
ners could  be  saved.  This  you  know ;  this  you 
acknowledge.  Now,  sinners,  how  have  you  treated 
him  ?  What  do  you  care  about  Christ  ?  How  in- 
differently you  have  treated  him !  When  he  calls 
and  invites  you  to  come  to  him  and  live,  you  turn 
away  with  indifference.  You  heed  not  his  invita- 
tions. If  he  should  enter  this  congregation  and 
weep  over  sinners  here  to-day,  and  entreat  you  to 
turn  from  your  sins  and  live,  you  would  probably 
scorn  his  message,  trifle  with  his  tears,  and  persist 


260  THE  CARELESS   ONES. 

in  your  iniquity.  Do  you  say,  no  ?  Think  for  a 
moment.  Is  he  not  here,  although  you  see  him  not? 
Has  he  not  poured  out  strong  cries  and  tears  for  the 
whole  human  family  ?  You  sinners  here  were  in- 
cluded in  that  number.  How  indifferent  you  have 
been  about  his  agonies  in  your  behalf  up  to  this 
hour!  Here  you  are  in  God's  sanctuary  now,  care- 
less ones.  Careless  about  Christ  your  Redeemer? 
I  will  put  the  Life  of  Christ,  as  recorded  by  Matthew, 
and  the  Life  of  Washington  into  your  hands  to-day, 
and  you  will  read  the  latter  with  tenfold  more  in- 
terest than  the  Life  of  Christ.  But  you  will  reply, 
Washington  saved  this  nation.  Saved  this  nation  ? 
Whom  has  Christ  saved  ?  Christ  is  the  Saviour  of 
the  world.  Then  Avhere  did  you  get  your  Wash- 
ington ?  Christ  gave  him  to  you,  and  gave  him 
his  intellectual  powers,  all  his  wisdom,  and  all  his 
success.  He  watched  around  him  on  the  field  of 
battle ;  warded  off  the  shafts  of  death  ;  protected 
and  carried  him  through  all  his  trials.  He  is  the 
author  of  every  good  and  perfect  gift.  He  supplies 
the  wants  of  the  whole  human  race.  By  his  death 
in  man's  behalf,  he  brought  life  and  immortality  to 
light  through  the  Gospel,  so  that  all  can  be  saved 
who  will  repent  and  believe  in  his  name.  He  has 
gone  up  on  high  to  prepare  a  heaven  for  you,  and  in- 
vites you  all  to  be  saved.  Now,  how  can  you  be  care- 
less about  such  a  being?  Careles§  ones,  you  know 
you  have  treated  Christ  with  perfect  neglect  all  your 


THE   CARELESS    ONES.  2G1 

lives.  You  are  hastening  to  eternity  in  this  state  of 
heart.  After  treating  him  with  such  neglect,  how 
can  you  look  him  in  the  face  with  any  composure 
at  the  judgment?  But  you  must  meet  him,  and 
there  look  this  matter  full  in  the  face  under  his 
holy  gaze. 

IV.  Men  are  careless  about  death. 

There  are  several  reasons  why  it  would  seem  im- 
possible that  man  could  be  careless  about  this  event, 
connected,  as  it  is,  with  each  one's  history. 

1.  Its  certainty.  There  is  not  an  individual  in 
this  congregation  who  can  even  hope  that  he  shall 
not  die.  Death  is  on  your  track.  It  will  overtake, 
arrest,  and  lay  you  low  in  the  grave.  The  sentence, 
"  dust  thou  art,  and  unto  dust  shalt  thou  return,"  is 
God's  irrevocable  decree.  The  high  and  the  low, 
the  rich  and  the  poor,  must  fall  under  its  power. 
Where  are  the  generations  that  have  preceded  us  ? 
They  are  gone,  all  gone  to  the  silent  mansions  of 
the  dead.  Take  what  course  in  life  you  please,  sur- 
round yourself  with  the  most  skilful  physicians  the 
world  ever  produced,  exhaust  all  earth's  remedies  to 
save  life,  and  still  death  will  enter  your  dwelling,  or 
arrest  you  by  the  way-side,  or  in  the  bustle  of  busi- 
ness, and  do  up  his  relentless  work  of  consigning 
you  to  the  charnel  house  of  all  the  living. 

2.  Death  closes  up  all  your  worldly  affairs.  It 
closes  your  probationary  state.  Your  plans  of  a 
worldly  nature  may  be  ever  so  important,  and  de- 


262  THE    CARELESS    ONES. 

mand  your  presence  to  see  them  executed  success- 
fully, and  still  death  will  snatch  you  from  the  whole. 
You  may  be  in  the  high  places  of  the  nation;  public 
interests  may  seem  to  demand  that  your  life  be 
prolonged  ;  but  if  death  calls,  you  must  leave  the 
whole  to  other  hands.  Your  political  history  will 
then  be  ended,  eternally  closed  up.  When  it  calls, 
you  must  be  torn  from  the  circle  of  your  friends, 
however  dear  to  you,  or  however  dear  you  may  be 
to  them.  A  wife  and  helpless  children  may  seem  to 
be  dependent  upon  your  daily  labor  to  supply  their 
wants ;  they  may  need  your  counsel,  your  watch, 
care,  and  your  helping  hand ;  but  when  death  speaks, 
you  must  heed  its  voice,  and  look  upon  them  for  the 
last  time  in  this  world.  When  death  comes,  it  closes 
up  your  probationary  state,  takes  you  from  under 
the  Gospel  dispensation,  and  all  the  means  of  grace, 
and  sends  you  to  eternity.  You  have  now  heard 
your  last  sermon,  listened  to  your  last  prayer,  have 
seen  the  inside  of  the  sanctuary  for  the  last  time, 
have  received  your  last  invitation  to  be  reconciled  to 
God ;  mercy's  efforts  to  save  are  ended,  and  you  go 
to  your  last  and  final  account.  How  can  any  mind 
be  careless  about  an  event  so  important! 

3.  Not  an  individual  in  this  house  knows  when  he 
shall  die.  What  man  in  this  congregation  knows 
he  shall  live  a  day  or  an  hour?  Sinner,  do  you 
even  know  you  will  live  to  reach  your  home  ?  You 
may  die  in   this   house,   before   this    sermon   ends. 


THE  CARELESS  ONES.  263 

You  may  start  for  home  and  drop  by  the  way-side. 
Should  you  live  to  reach  your  home  and  retire  in 
health,  your  friends  may  find  you  dead  in  the  morn- 
ins^.  You  know  neither  the  day  nor  the  hour  wlien 
God  will  call  you.  So  he  affirms,  so  facts  demon- 
strate. The  world  is  full  of  facts  showing  that  per- 
sons retire  in  health,  and  are  found  dead  in  the 
morning.  Ministers  fall  in  the  sacred  desk,  lawyers 
in  pleading  at  the  bar,  statesmen  in  the  halls  of 
legislation,  business  men  in  their  counting-rooms. 
Men  are  killed  on  railroads,  engulfed  in  the  ocean 
by  the  hundred,  swallowed  up  by  earthquakes,  swept 
into  eternity  by  the  tempest,  struck  down  by  light- 
ning, and  in  a  thousand  other  forms  too  numerous 
to  mention.  There  is  not  an  individual  who  knows 
when  death  will  overtake  him.  It  will  come  in  an 
unexpected  horn*,  and  usher  you  into  "the  presence 
of  God. 

But,  says  one,  do  you  wish  to  frighten  us  ?  If 
looking  at  facts  as  tiiey  daily  transpire  before  the 
eyes  of  the  world  will  frighten,  then  you  ought  to  be 
frightened.  Facts  are  facts,  and  you  should  look 
them  in  the  face ;  and  every  candid,  reflecting  man  is 
willing  to  do  it,  and  shape  his  life  in  view  of  them. 
All  men  should  contemplate  this  event.  They 
should  do  it  daily.  They  should  inquire  often,  am 
I  ready  to  die  ?  But  the  great  multitude  put  it  out 
of  their  minds.  They  are  careless  about  death. 
The  manner  in  which  they  talk  about  this  event. 


264  THE   CARELESS    ONES. 

their  mode  of  living,  settles  that  question.  Would 
that  man  swear,  if  he  thought  death  was  by  his 
side,  ready  to  cut  him  down  the  next  breath  ?  How 
quick  he  would  turn  pale!  Would  those  young 
jieople  dance  if  you  should  place  their  coffin  in  one 
end  of  the  hall,  and  hang  their  shroud  in  the  other, 
with  the  knowledge  that  some  or  all  of  them  must 
die  at  the  close  of  the  ball.  Dance  ?  They  would 
say,  this  is  no  time  to  dance.  Let  death  strike  down 
one  victim  in  every  dance  you  have  on  earth,  and 
how  quick  such  amusements  would  be  abandoned ! 
The  fact  that  men  will  spend  their  time  in  such 
places  of  hilarity  shows  they  are  careless  about 
dying. 

V.  Men  are  careless  about  the  Judgment, 
Heaven,  Hell,    Eternity,    Salvation. 

They  are  careless,  about  everything  that  pertains 
to  another  world ;  careless  about  God's  glory,  his 
wishes,  his  will.  They  are  all  interested  in  the  tri- 
fles of  the  day ;  but  the  great  end  for  which  they  are 
created,  and  for  which  all  should  live  and  act,  is  neg- 
lected and  forgotten.  The  work  of  preparing  for 
eternity  is  the  topic  upon  which  they  are  unwilling 
to  dwell.  They  do  not  love  to  think  about  it  or 
hear  upon  that  point. 

I  will  show  why  sinners  should  be  troubled : 
1.  You  should  be  troubled  about  the  state  itself. 
This  state  of  heart  is  not  only  wicked,  but  it  is 
alarming.      The    heart   that   is   careless  to-day,  the 


THE    CAKELKSS   ONES.  2o.3 

strong  probability  is,  will  be  more  so  a  week  or  a 
month  hence.  This  stupidity  or  carelessness  about 
religious  things  generally  increases  with  your  age. 
This  is  the  reason  why  young  hearts  are  easily 
moved,  while  aged  sinners  are  as  hard  and  unfeeling 
as  marble.  If  you  are  careless  to-day,  that  should 
alarm  you,  and  lead  you  to  fly  to  God  for  his  Spirit, 
to  break  up  your  stupidity. 

2.  You  should  be  troubled  about  this  state  of 
heart,  because  it  is  so  unbefitting  your  condition. 
God  has  surrounded  you  with  scenes  and  event^s 
which  ought  to  arouse  a  universe  to  the  highest 
pitch  of  interest.  You  may  look  at  your  stupidity 
as  an  evidence  of  wisdom.  An  evidence  of  wis- 
dom ?  It  is  an  evidence  of  all  but  infinite  folly. 
The  greatest  intellects  in  the  universe  are  deeply  in- 
terested in  the  scenes  that  surround  man.  God  is 
awake.  Angels  desire  to  look  into  these  things. 
How  they  shouted  when  the  Saviour  was  born,  who 
was  to  be  your  Redeemer !  The  repentance  of  one 
sinner  here  to-day  would  fill  all  heaven  with  accla- 
mations of  joy,  such  is  the  interest  felt  in  the  scenes 
that  surround  man,  by  the  master  spirits  in  the  uni- 
verse. They  are  all  interest,  and  you  careless.  Such 
a  thought  should  trouble  you.  How  you  would 
look  among  such  beings !  With  such  a  heart,  how 
unfit  to  mingle  in  such  society ! 

3.  You  should  be  troubled  about  this  state  of 
heart,  because  God  so  abhors  it.     God,  in  his  word 


2G6  THE    CARELESS    ONES. 

everywhere  condemns  this  careless  state.  He  con- 
demns it  in  my  text,  and  calls  upon  you  in  the  most 
solemn  manner  to  be  troubled  about  it.  How  he 
condemns  hardheartedness  all  through  the  Bible ! 
God  hates  this  state.  He  knows  its  wickedness ; 
he  knows  how  it  endangers  your  eternal  interests. 
No  sinner  ever  repented  in  this  state,  and  none  ever 
will.  Unless  the  Spirit  can  arouse  you  from  this 
state,  you  will  go  down  to  hell.  Sinner,  you  will  be 
lost,  if  you  persist  in  this  state.  You  must  lie  down 
in  sorrow. 

This  carelessness  must  be  broken  up.  If  the  Gos- 
pel, the  means  of  grace,  and  the  striving  of  the  Spirit 
to  break  up  this  state  of  heart,  are  all  resisted,  God 
will  resort  to  sterner  means  at  another  day  to  bring 
you  to  your  senses.  Death,  if  you  have  your 
reason,  will  probably  make  you  feel.  You  are  un- 
willing to  contemplate  it  now.  God  calls  u]:)on  you 
to  prepare  to  die,  but  you  put  him  oif.  At  length 
he  will  bring  you  and  death  face  to  face.  It  will  lay 
its  cold  grasp  upon  you,  and  how  you  will  shudder ! 
Oh,  how  you  will  wake  up  when  it  places  you  in  a 
condition  where  you  must  look  over  into  eternity! 
You  will  then  plead  for  time  to  prepare  ;  but  it  will 
feel  for  that  brittle  thread,  snap  it,  and  you  are 
gone. 

2.  The  judgment!  oh,  how  it  will  break  up  your 
carelessness!  Take  from  the  Bible  one  description 
of  the  state  of  feeling  there  will  be  among  such  sin- 


THE    CARELESS    ONES.  267 

ners,  when  that  event  takes  place.  Rev.  vi.  15-17 : 
"  And  the  kings  of  the  earth,  and  the  great  men,  and 
the  rich  men,  and  the  chief  captains,  and  the  mighty 
men,  and  every  bondman,  and  every  freeman,  hid 
themselves  in  the  dens,  and  in  the  rocks  of  the  moun- 
tains :  And  said  to  the  mountains  and  rocks.  Fail 
on  us,  and  hide  us  from  the  face  of  him  that  sitteth 
on  the  throne,  and  from  the  wrath  of  the  Lamb  : 
For  the  great  day  of  his  wrath  is  come  ;  and  who 
shall  be  able  to  stand  ?  "  What  a  description  of 
the  mental  anguish  of  the  great  and  wise  ones  of 
this  earth  when  Christ  shall  come  to  judge  them  for 
this  carelessness!  How  their  carelessness  will  be 
crushed  out  at  that  hour,  and  their  souls  aroused 
when  too  late  to  repent  I  How  they  dread  to  look 
the  Lamb  in  the  face,  after  slighting  and  turning  a 
deaf  ear  to  all  his  calls,  and  spending  a  life  of  stu- 
pidity! How  they  tremble  as  they  march  up  to  his 
throne!  Careless  ones  must  look  him  in  the  face 
there.  They  must  meet  him,  and  render  up  their 
account  for  this  strange  stupidity.  What  a  day  that 
will  be  to  you,  careless  sinner,  when  you  will  be  com- 
pelled to  listen  to  your  final  doom  from  his  stern  lips! 
3.  And  finally,  the  pangs  of  the  second  death,  as 
you  lie  down  in  hell's  dark  prison-house,  will  effect- 
ually break  up  your  carelessness  for  a  long  eternity. 
Ages  of  unutterable  anguish  may  roll  away  ;  but  in 
the  vast  future  that  lies  before  you,  your  carelessness 
will  never  return. 


268  THE    CARELESS   ONES. 

REMARKS. 

1.  From  this  subject,  we  learn  that  the  saints  re- 
ceive all  their  trouble  in  this  life.  In  this  world  they 
may  have  tribulation,  but  it  is  momentary.  "When 
the  pang  of  death  is  over,  their  troubles  are  brought 
to  a  perpetual  end.  All  the  future  to  them  is  peace 
and  joy.     Life,  eternal  life  is  their  final  reward. 

2.  From  this  subject,  we  learn  that  the  sinner  will 
receive  all  his  consolation  in  this  life.  There  will  be 
trouble  enough  for  him  in  the  future.  What  an 
eternity,  what  an  eternity,  sinner  I  Poor  sinner, 
will  you  not  awake  and  shake  off  this  carelessness 
to-day  ?  Do  not  wait  for  death,  the  judgment,  and 
hell,  to  break  it  up  for  you.  Be  troubled  now  about 
your  sins,  about  this  great  sin  to  which  I  have  called 
your  attention  in  this  sermon.  Repent,  and  put 
away  all  your  transgressions,  and  come  to  Christ  for 
forgiveness  ;  and  then,  when  you  close  up  earth,  you 
shall  spend  an  eternity  at  God's  right  hand,  where 
all  is  peace. 


VIII. 

MORAL   AGENCY. 

I  call  heaven  and  earth  to  record  this  day  against  you,  that  I 
have  set  before  you  life  and  death,  blessing  and  cursing  :  there- 
fore choose  life,  that  both  thou  and  thy  seed  may  live.  —  Deut. 
XXX.  19. 

1.     ATTRIBUTES    OF    A    MORAL    AGENT.       2.     PROOF    OF    THE 
DOCTRINE. 

MosBS  here  affirms  that  he  had  set  before  the 
children  of  Israel  life  and  death.  The  first  inquiry 
which  grows  out  of  this  text  is,  what  does  he  mean 
by  life  and  death  ?  Does  it  have  reference  to  the 
body  ?  I  answer,  no,  from  the  fact  that,  let  the  Jews 
pursue  what  course  they  would,  their  bodies  must 
die.  The  text  takes  it  for  granted  that  if  they 
obeyed  God,  they  would  escape  the  death  here 
threatened.  But  they  might  obey  God  in  all  things, 
and  still  their  bodies  go  to  the  grave.  The  sentence, 
"dust  thou  art,"  has  passed  nipon  all  men,  and  that 
sentence  is  not  to  be  revoked.  Obedience  to  God 
will  not  set  it  aside.  This  settles  the  question  that 
the  terms  life  and  death,  as  used  in  the  text,  have  no 
reference  to  the  body.  To  what  then  do  they  refer  ? 
I  answer,  that  they  refer  to  the  life  and  death  of  the 
soul.  The  soul's  life  is  its  holiness  and  happiness  ; 
its  death  is  its  sinfulness  and  misery.     Its  happiness 


270  MORAL  AGENCY. 

is  the  fruit  or  result  of  its  holiness,  and  its  misery  is 
the  fruit  or  result  of  its  sinfulness.  Now,  says 
Moses,  I  have  set  before  you  life  and  death.  I  have 
pointed  out  to  you  the  course  which  will  secure  you 
holiness  and  happiness,  if  you  pursue  it,  both  here 
and  hereafter,  and  which  is  life,  eternal  life.  Or  I 
have  spread  before  you  the  course  which,  if  you 
pursue  it,  \vill  be  sinful  and  result  in  your  deatJi, 
eternal  death.  Now  choose  or  decide  which  course 
you  will  adopt.     God's  command  is  to  choose  life. 

From  this  text  it  is  manifest  that  there  are  two 
agents  active  in  deciding  the  destiny  of  man  for 
eternity.  There  are  certain  things  which  God  de- 
cides. His  decision  is  already  made  up,  and  is  as 
unchangeable  as  his  eternal  throne.  It  is  this  :  If 
man  will  repent  and  obey  all  God's  requirements, 
and  pursue  a  life  of  obedience  and  holiness,  its  re- 
sults shall  be  life,  eternal  felicity.  But  if  man  will 
disobey  God's  commandments  and  persist  in  a  sin- 
ful life,  it  shall  result  in  death  to  happiness,  his 
eternal  death.  Thus  far  God  decides.  This  is  his 
unalterable  purpose.  These  facts  being  revealed, 
God  then  submits  this  question  to  the  choice  of 
man,  and  he  must  decide  which  course  he  will  pur- 
sue. His  choice  will  now  settle  the  matter  and  fix 
his  destiny  for  eternity.  This  responsibility  is  now 
upon  him.  His  fate  is  in  his  own  hands,  and  God 
will  neither  take  it  out  of  his  hands  himself,  nor 
suller  any  other  being  to  do  it.     Mark  the  objects 


MORAL   AGENCY.  271 

of  choice  here  presented.  Will  you  lead  a  holy  life, 
knowing  it  will  result  in  happiness  and  bliss,  endless 
bliss,  or  will  you  lead  a  sinful  life,  knowing  it  will 
result  in  misery  and  death,  eternal  death  ?  Will  you 
obey  God,  or  resolve  to  have  your  own  way  ?  This 
is  the  question  to  be  settled.  Which  course  will 
you  pursue  ?  One  of  these  courses  you  must  pur- 
sue ;  that  you  cannot  avoid.  There  is  no  neuti-al 
ground  here.  You  cannot  say,  I  will  pursue  nei- 
ther. On  that  point  you  are  not  voluntary ;  you 
must  pursue  one  course  or  the  other.  You  are 
voluntary  only  in  saying  which.  Here  you  cannot 
be  forced.  God  will  not  force  your  decision  either 
way,  nor  will  he  suffer  any  other  being  to  do  it. 
The  question,  which  course  of  life  you  will  pursue, 
is  submitted  to  yom*  choice.  That  question  you 
must  decide,  and  God  will  deal  w^ith  you  accord- 
ingly- 

I  will  now  draw  from  this  text,  and  shall  discuss 

in  this  S(;rmon,  the  following 

DOCTRINE  : 

MAN    IS    A    MORAL    AGENT. 

I  will  examine  this  doctrine  in  the  following  order: 

I.  I  will  call  your  attention  to  the  attributes  of  a 
moral  agent. 

II.  Prove  the  doctrine. 

I.  What,  TUKN,  ARE  the  Attributes  of  a  Moral 
Agent  ? 


272  MORAL  AGENCY. 

1.  To  be  a  moral  agent  a  being  must  be  intel- 
ligent. He  must  have  an  intellect.  We  say  heat  is 
a  powerful  agent.  It  produces  an  effect,  a  powerful 
one,  but  there  is  no  intelligence  there.  A  moral 
agent  must  have  the  power  of  thinking,  taking  in 
the  idea  of  God,  seeing  the  relations  which  exist 
between  him  and  his  Creator,  capable  of  studying 
his  government,  and  laying  hold  of  the  gi'eat 
thoughts  there  presented. 

2.  To  be  a  moral  agent  a  being  must  have  a 
conscience,  or  he  must  be  capable  of  distinguishing 
between  right  and  wrong.  Conscience  is  that  fac- 
ulty of  the  soul  which  will  decide  between  right  and 
wrong,  when  you  give  it  light.  It  cannot  act  with- 
out moral  light  or  instruction,  any  more  than  the 
mind  can  see  objects  with  the  eye  without  natural 
light.  A  man  may  have  a  perfect  eye,  but  he  can- 
not perceive  objects  with  it  without  light.  The 
light  is  as  essential  as  the  eye  itself.  When  you 
have  both  good  eyes  and  light  you  can  see.  So 
with  conscience  ;  it  wants  moral  light  to  be  capable 
of  seeing  duty  or  distinguishing  between  right  and 
wrong.  It  cannot  decide  duty  without  it.  Con- 
science may  exist  and  be  perfect  without  moral 
light,  as  the  eye  may  exist  and  be  perfect  without 
natural  light.  But  to  act,  to  point  you  to  your 
duty,  and  bring  in  its  decision  in  relation  to  your 
conduct,  it  must  have  light.  It  exists  independent 
of  light  or  instruction,  as  in  the  case  of  the  infant. 


MORAL  AGENCY.  273 

The  child  has  a  conscience,  but  its  faculties  are  not 
yet  so  far  developed  as  to  be  capable  of  receiving 
moral  light  or  instruction.  As  soon  as  it  can  receive 
light,  and  in  proportion  as  it  receives  it,  conscience 
says,  this  is  the  way,  walk  ye  in  it ;  that  is  wroiig, 
refrain  from  it.  When  you  decide  to  take  the  wrong 
course,  conscience  makes  you  feel  guilty,  —  it  con- 
demns you.  When  you  take  the  right  course,  it 
approves  and  approbates  your  life.  That  faculty  of 
the  soul  which  produces  these  effects,  is  the  faculty  I 
am  talking  about.  Such  a  faculty  is  essential  to 
constitute  a  being  a  moral  agent.  Where  it  does 
not  exist  there  is  no  moral  agency.  The  brutes  are 
destitute  of  it,  consequently  are  not  moral  agents, 
and  not  accountable  for  their  conduct. 

3.  To  be  a  moral  agent,  a  being  must  have  sensi- 
bility. He  must  be  susceptible  of  pleasure  or  pain, 
©r  capable  of  happiness  or  misery.  To  this  faculty 
motives  can  be  addressed  and  the  soul  can  be  moved 
to  action.  Through  it  hope  can  be  aroused, —  hope 
for  some  good, —  something  that  will  advance  hap- 
piness. Fear  can  be  awakened,  —  fear  of  some  evil 
that  will  produce  pain.  Through  this  faculty  the 
soul  can  be  aroused  and  moved  to  action. 

4.  To  be  a  moral  agent,  a  being  must  have  a  will, 
or  the  power  of  choice.  The  will  is  the  monarch  of 
the  soul.  It  is  the  governing,  controlling  faculty.  Its 
actions  decide  the  whole  destiny  of  man.  It  is  its 
action  which  renders  the  soul  holy  or  sinful,  virtuous 

VOL.  I.  18 


274  MORAL   AGENCY. 

or  vicious.  Temptations  can  be  presented  to  the 
appetites  or  propensities  of  body  or  mind,  but  they 
cannot  be  indulged  without  the  consent  of  the  will. 
The  sinfulness  does  not  lie  in  the  appetite,  but  in  the 
decision  of  the  will  to  indulge  it  at  the  expense  of 
God's  authority.  The  sin  of  Eve  did  not  lie  in  her 
appetite  for  fruit,  nor  in  her  temptation  by  the  ser- 
pent, but  in  the  decision  of  the  will  to  yield  to  the 
temptation.  The  appetite  in  that  and  all  other  cases 
was  perfectly  under  the  control  of  the  will.  Had  she 
purposed  not  to  indulge  that  appetite,  where  God 
had  laid  his  prohibition,  and  had  she  remained.iirm 
and  unchangeable  in  that  purpose,  she  would  have 
maintained  her  holiness,  notwithstanding  the  appe- 
tite and  the  temptation.  This  establishes  the  fact 
that  the  sin  consisted  in  the  action  or  choice  which 
the  will  made,  and  not  in  the  appetite  or  temptation, 
so  far  as  she  was  concerned.  What  was  true  in  that 
case,  is  equally  true  in  all  other  cases. 

A  moral  agent,  then,  must  have  the  power  of 
choice.  He  must  be  capable  of  making  a  hoi//  or 
sinful  choice,  or  of  choosing  between  right  and 
wrong.     What  does  such  a  choice  imply  ? 

1.  It  implies  two  courses  of  life  presented  to  the 
eye  of  the  mind ;  the  one  holy  or  right,  and  the 
other  sinful  or  wrong. 

2.  It  implies  motives  presented  to  influence  to  the 
right  com'se,  and  motives  to  influence  to  the  wrong 
course. 


MORAL  AGENCY.  275 

3.  It  implies  power  to  resist  all  the  motive  that 
can  be  presented  to  move  the  will  to  select  one  of 
these  courses  in  preference  to  the  other.  TWere  is 
not  motive  enough  in  the  universe  to  compel  the  will 
to  make  a  holy  or  sinful  choice.  If  there  is,  God 
will  not  present  it  himself,  nor  suffer  any  other  being 
to  do  it ;  and  I  affirm  it  cannot  be  done  by  any  being. 
It  involves  a  contradiction  in  terms,  and  is  a  palpa- 
ble absurdity  ;  for  a  choice,  to  be  holy  or  sinful,  must 
be  a  voluntary  choice.  A  forced  act  is  neither  holy 
nor  sinful  in  the  being  forced  to  put  it  forth.  If  you 
array  before  the  mind  such  a  degree  of  motive  that 
the  will  is  forced  to  choose  as  it  does,  then  it  is  not 
voluntary  in  its  choice,  and  the  act  is  neither  sinful 
nor  holy.  A  virtuous  or  sinful  choice,  let  it  be  re- 
membered, must  be  a  voluntary  choice  of  the  will. 
If  you  apply  an  irresistible  degree  of  motive,  and 
force  the  will  to  choose  as  it  does,  such  a  choice  (if 
you  can  call  it  a  choice)  is  neither  sinful  nor  holy. 
The  will  is  not  capable  of  putting  forth  a  sinful  or 
virtuous  choice  under  an  irresistible  pressure  of  mo- 
tive. 

4.  A  virtuous  act,  then,  implies  the  power  to  act 
in  two  ways.  An  agent  who  can  act  only  in  one 
way  is  not  a  moral,  but  a  necessary  agent.  Water 
can  act  in  one  way :  it  can  run  down  hill,  but  it 
lacks  the  power  of  turning  about  and  running  up 
hill.     It  is  a  yiecessary,  and  not  a  moral  agent. 

A  moral  agent  has  power  to  act  in  two  ways.     He 


276  MORAL  AGENCY. 

can  do  right  or  wrong.  When  he  does  right,  it  is 
not  because  he  lacks  the  power  to  do  wrong.  When 
he  pufs  forth  a  wrong  act,  it  is  not  because  he  lacks 
the  power  to  do  right.  He  never  can  lose  this  power 
of  acting  in  two  ways  while  he  remains  a  moral 
agent.  Let  him  lose  this  power,  and  he  would  sink 
down  from  a  moral  to  a  necessary  agent,  and  would 
no  longer  be  capable  of  sin  or  holiness.  The  will, 
then,  in  making  a  holy  or  sinful  choice  at  the  time 
it  puts  forth  such  a  choice,  must  have  the  power  of 
choosing  otherwise,  if  it  sees  fit  to  do  so.  It  is  a 
voluntary  choice.  The  will  cannot  be  forced  in  such 
a  choice  by  any  being.  In  fact,-  there  is  no  choice 
without  voluntariness.  The  very  idea  of  choice  sup- 
poses that  the  will  cannot  be  forced  in  its  decisions. 
This  perfect  independence  of  the  will,  to  yield  to  or 
resist  motive,  to  incline  it  in  either  direction,  is  abso- 
lutely essential  as  an  attribute  of  moral  agency. 
Without  it,  a  being  is  controlled  by  irresistible 
power,  and  is  a  mere  machine,  not  capable  of  sin  or 
holiness. 

Having  submitted  these  remarks  upon  the  attri- 
butes of  a  moral  agent,  I  now  proceed  to  the  second 
proposition,  which  is  as  follows  :  — 

II.  Prove  the  Doctrine. 

Under  this  head    I  present  the  following  things  : 

1.  Man  possesses  all  the  attributes  of  a  moral  agent. 
How  do  we  go  to  work  to  prove  that  Christ  is  God 
as  well  as  man  ?     We  prove  it  by  showing  that  he 


MORAL  AGENCY.  277 

possesses  all  the  attributes  of  God,  and  we  pronounce 
such  an  argument  sound.  We  say  it  cannot  be  suc- 
cessfully answered.  I  here  present  the  same  mode 
of  reasoning  to  prove  that  man  is  a  moral  agent. 
1.  Man  is  an  intelligent  being.  Look  for  a  mo- 
ment into  the  mechanical  world.  What  a  variety 
of  useful  inventions  man  has  devised !  What  an 
amount  of  intellectual  labor !  Glance  your  eye  over 
the  literature  of  the  world,  and  mark  the  quantity  of 
books,  papers,  pamphlets,  periodicals  of  all  sorts  and 
kinds.  What  a  world  of  thought!  Then  survey 
the  different  governments  of  earth.  Is  there  not  an 
abundance  of  evidence  of  intellect  here  ?  Then 
there  are  your  schools,  colleges,  and  other  means  of 
education.  Why  all  this  machinery,  if  man  is  not 
an  intelligent  being?  The  fact  is,  man  can  be  edu- 
cated, and  there  are  no  limits  to  the  expansion  of 
his  intellectual  powers.  They  will  expand  endlessly, 
without  doubt.  2.  Man  has  a  conscience.  How  con- 
stantly the  human  race  are  passing  judgment  upon 
their  own  conduct,  in  relation  to  its  being  right  or 
wrong,  and  also  judging  their  fellows  upon  the  same 
point !  It  is  an  every-day  occurrence.  They  talk 
about  justice  and  injustice,  sin  and  holiness,  right 
and  wrong.  This  has  been  true  of  all  nations,  how 
much  soever  their  minds  have  been  beclouded  with 
darkness.  Such  conduct  and  talk  settles  the  ques- 
tion that  man  has  a  conscience.  Were  it  not  for  this 
fact,  the  idea  of  right  and  wrong  would  never  iiave 


278  MORAL  AGENCY. 

entered  the  breast  of  man.  The  beasts  of  the  field 
have  no  such  ideas.  The  fact  that  such  thoughts  are 
in  the  world,  and  all  parts  of  the  world,  settles  the 
question  that  man  has  a  conscience.  3.  Man  has 
sensibility.  He  is  capable  of  happiness  or  misery. 
This  is  something  he  feels  and  experiences.  All 
men  know  this,  and  it  is  an  idea  out  of  Avhich  you 
cannot  reason  them.  4.  Man  has  a  will.  He  is 
capable  of  choice.  He  is  choosing  between  objects 
every  day  of  his  life,  and  every  hour  in  the  day. 
Man  chooses  his  business,  his  wife,  his  agents  to  do 
business  for  him,  his  goods,  his  horses  and  cattle, 
his  farm.  He  chooses  between  right  and  wrong, — 
chooses  this  course  of  life  because  he  thinks  it  right, 
and  rejects  that  because  he  thinks  it  wrong ;  so  that 
man  is  in  the  constant  exercise  of  this  and  all  the 
other  attributes  of  a  moral  agent  through  his  whole 
life.  This  is  true  of  all  men  in  all  parts  of  the 
world. 

I  have  now  shown  that  man  has  all  the  attributes 
of  a  moral  agent, — which  completely  establishes  the 
truth  of  this  doctrine.  Man  cannot  have  all  these 
attributes  and  not  be  a  moral  agent,  any  more  than 
the  Deity  can  have  all  the  attributes  of  God  and  not 
be  God.  I  might  rest  this  controversy  here,  and  wait 
for  the  opponents  of  this  doctrine  to  prove,  if  they 
can,  that  man  does  not  possess  these  attributes. 
This  they  must  prove,  or  this  one  argument  is  fatal 
to  their  theory.     I  have,  however,  other  proofs  I  wish 


Moral  agency.  279 

to  present,  for  I  intend  to  establish  this  doctrine  be- 
yond all  successful  controversy. 

2.  I  present,  in  proof  of  this  doctrine,  the  fact  that 
God  believes  man  to  be  a  moral  agent.  God  every- 
where treats  and  deals  with  him  as  a  moral  agent, 
which  would  be  wholly  inconsistent  in  the  Deity  if 
this  doctrine  were  not  true.  God  has  placed  man 
under  moral  government,  and  by  this  act  proclaims 
to  the  universe  that  he  knows  him  to  be  a  moral 
agent.  If  man  is  not  a  moral  agent,  he  could  not 
be  governed  by  moral  laws  any  more  than  the  plan- 
etary system  could  be  governed  by  moral  laws. 
What  would  you  think  of  God  if  he  should  issue 
a  code  of  moral  laws  to  govern  the  motion  of  the 
heavenly  bodies  ?  You  would  pronounce  him  desti- 
tute of  all  wisdom,  and  lose  confidence  in  him  at 
once.  But  why  lose  confidence  ?  Because,  you  say, 
such  laws  are  not  adapted  to  the  nature  of  the  thing 
to  be  governed  ;  the  thing  to  be  governed  can  only 
be  governed  by  the  law  of  force.  If  man  is  not  a 
moral  agent,  he  is  not  capable  of  being  governed 
but  by  the  law  of  force.  Upon  that  principle,  he  is 
always  governed  by  the  law  of  force,  and  no  other. 
lie  is  in  that  case  a  necessary  agent,  and  acts  only 
as  he  is  acted  on  by  force.  If  he  is  not  a  moral 
agent,  a  moral  government  is  no  more  adapted  to  his 
nature  than  it  is  adapted  to  govern  the  planets. 
God  is  not  open  to  the  charge  of  such  folly.  He 
knows   man's  nature,  and  the   government  adapted 


280  MORAL   AGENCY-. 

to  it.  He  knows  full  well  that  none  but  moral 
agents  can  be  governed  by  moral  laws.  By  placing 
man  under  moral  government,  therefore,  he  testified 
to  the  universe,  by  actions  which  speak  louder  than 
words,  that  he  knows  man  is  a  moral  agent. 

Again,  God  praises  and  rewards  man  for  doing 
right,  and  condemns  and  punishes  him  for  doing 
wrong.  Praise  man  for  his  action,  if  he  is  not  volun- 
tary !  Why  not  praise  the  sun  for  shining,  and  the 
vegetables  for  growing  ?  In  that  case  they  are  just 
as  voluntary  as  man  is,  and  as  deserving  of  praise. 
Condemn  and  punish  hitn  for  his  conduct!  Con- 
demn him  for  what?  For  what  he  is  forced  to  do 
by  an  irresistible  power?  Why  not  condemn  the 
tempest  for  levelling  the  forest  to  the  ground,  and 
the  lightning  for  killing  men  ?  How  quick  you 
would  charge  God  with  folly,  if  he  should  do  this ! 
Why  so  ?  Because,  you  say,  they  are  not  voluntary. 
But  are  they  not  just  as  voluntary  as  man  is,  if  he 
is  not  a  moral  agent  ?  and  is  not  the  condemnation 
just  as  appropriate  in  the  one  case  as  in  the  other? 
Then  punish  man  for  doing  wrong!  Can  a  necessary 
agent  do  wrong  ?  Can  the  earthquake  do  wrong  ? 
Can  the  volcano  do  wrong?  Can  the  raging  ocean, 
which  ingulfs  that  steamer  freighted  with  human 
life,  do  wrong  ?  Who  believes  such  nonsense  ?  The 
common  sense  of  every  man  teaches  him  better. 

But  if  man  is  not  a  moral  agent,  his  acts  are  no 
more  deserving  of  punishment  than  the  acts  of  the 


MORAL   AGENCY.  281 

earthquake,  the  volcano,  or  the  raging  ocean.  In 
that  case  he  has  no  control  over  his  action  any  more 
than  these  agents  have  over  theirs,  and  he  is  no  more 
deserving  of  punishment  than  they  are.  If  there  is 
any  being  who  deserves  to  be  punished  in  this  mat- 
ter, it  is  the  being  who  applies  the  irresistible  force, 
and  not  the  being  who  is  forced.  Now,  then,  the 
fact  that  God  does  punish  men  for  their  actions  is 
God's  testimony,  in  the  most  convincing  manner, 
that  he  knows  him  to  be  a  moral  agent ;  that  he  acts 
voluntarily,  and  not  necessarily  ;  that  he  might  and 
ought  to  have  done  differently  from  what  he  has 
done  ;  that  his  doing  was  voluntary,  and  deserving 
of  punishment.     Thus  God  testifies  by  his  acts. 

3.  I  present,  as  another  evidence  of  the  truthful- 
ness of  this  doctrine,  the  fact  that  angels  believe  man 
to  be  a  moral  agent.  Angels  are  holy,  and,  as  a  con- 
sequence, they  cannot  approve  of  any  wrong"  conduct 
in  any  being.  Angels  are  the  constant  observers  of 
the  Divine  conduct.  They  watch  with  intense  in- 
terest every  movement  of  the  Deity,  particularly  his 
dealing  with  the  inhabitants  of  this  globe.  The 
Bible  represents  them  as  being  desirous  to  look  into 
his  conduct  towards  man.  When  God  condemns 
man  for  sin,  and  executes  his  judgments  upon  him  for 
his  wickedness,  angels  look  on  with  deep  and  thrill- 
ing interest,  and  perfectly  indorse  and  approve  God's 
conduct.  Let  us  turn  to  Rev.  xvi.  5-7,  for  one  mo- 
ment, and  hear  their  testimony  :    "  And  I  heard  the 


282  MORAL  AGENCY. 

angel  of  the  waters  say,  Thou  art  righteous,  O  Lord, 
which  art,  and  wast,  and  shalt  be,  because  thou  hast 
judged  thus  :  For  they  have  shed  the  blood  of  saints 
and  prophets,  and  thou  hast  given  them  blood  to 
drink  ;  for  they  are  worthy.  And  I  heard  another 
out  of  the  altar  say.  Even  so,  Lord  God  Almighty, 
true  and  righteous  are  thy  judgments."  In  the  con- 
nection of  this  portion  of  truth,  angels  are  repre- 
sented as  coming  as  messengers  of  God  to  execute 
these  judgments  upon  man.  While  they  are  doing 
up  the  work  of  death,  another  class  look  on  and  pro- 
claim, "  Thou  art  righteous,  O  Lord,  because  thou 
hast  judged  thus.  True  and  righteous  are  thy  judg- 
ments." Here  the  conduct  of  God  in  executing 
those  judgments  is  approved  and  applauded  by  an- 
gels in  the  most  decisive  language. 

Now  if  man  is  a  moral  agent,  and  was  voluntary 
in  the  wrongs  for  which  God  was  afflicting  him, 
then  God  was  right  in  these  judgments,  as  angels 
affirm.  The  conduct  of  God,  and  the  indorsement 
of  these  angels  upon  that  theory,  is  all  consistent. 
But  if  man  is  a  necessary  agent,  and  was  forced  by 
his  Maker  to  do  just  as  he  did  do  and  he  could  not 
help  himself,  do  you  think  holy  angels  can  look  on 
and  pronounce  the  conduct  of  God  just  and  right- 
eous ?  What !  force  a  being  to  do  a  thing,  and  then 
punish  him  for  doing  it !  There  is  not  a  good  being 
in  the  universe  who  would  pronounce  such  conduct 
just,  nor  one  who  could  approve  of  it.     Just !  —  such 


MOKAL   AGENCY.  283 

conduct  on  the  part  of  any  being  would  be  the 
height  of  injustice  and  cruelty,  and  all  good  beings 
must  condemn  it.  But  angels  do  not  condemn  this 
conduct  on  the  part  of  God,  they  approve  of  it  and 
point  to  it  as  evidence  of  God's  justice  and  right- 
eousness. The  fact  that  they  do  it,  settles  the  ques- 
tion, that  angels  know  that  man  is  a  moral  agent ; 
that  he  was  voluntary  in  his  wrong-doing  ;  that  he 
might  and  ought  to  have  acted  differently ;  that  he 
deserves  to  be  punished  for  his  crimes.  Here  then  is 
the  full  indorsement  of  angels  to  the  truth  of  the 
doctrine  under  consideration. 

4.  Another  testimony  in  proof  of  this  doctrine  I 
will  take  from  the  conduct  of  the  Devil.  He  be- 
lieves man  to  be  a  moral  agent.  When  he  tempts 
man  to  sin,  he  most  fully  indorses  the  fact  that  he  is 
capable  of  sinning.  He  could  not  sin  if  he  were  not 
a  moral  agent,  any  more  than  the  sun  could  sin  by 
shining.  The  Devil  is  not  such  a  fool  as  to  present 
temptations  to  the  sun  to  sin.  Why  ?  He  knows  it 
is  not  voluntary  in  shining.  It  is  not  a  moral  agent, 
and  of  course  not  capable  of  sinning.  In  tempting 
man  to  sin  he  unwittingly  indorsed  the  very  doctrine 
under  consideration.  Perhaps  I  ought  to  apologize 
to  his  Satanic  majesty  for  introducing  him  into  com-t, 
and  extorting  from  him  a  testimony  in  favor  of  a 
doctrine  he  would  gladly  have  man  disbelieve.  But 
we  wiU  make  the  whole  intelligent  universe  testify 
in  favor  of  this  doctrine  before  we  have  done. 


284  MORAL   AGENCY. 

The  Devil  always  uses  moral  means,  and  not 
force,  in  moving  man  to  sin.  He  uses  argument, 
persuasion, —  motives  which  are  applicable  only  to 
moral  agents.  If  man  is  not  voluntary,  why  resort 
to  motive  ?  Force  is  the  only  power  that  can  move 
man,  if  he  is  not  voluntary,  and  why  not  resort  to  it 
at  once  ?  Any  being,  therefore,  who  resorts  to  moral 
means  to  move  man  to  act,  bears  testimony  by  his 
action  that  he  believes  the  doctrine  under  consider^' 
tion  to  be  true. 

5.  Men  believe  each  other  to  be  moral  agents. 
I  will  introduce  into  court  those  who  deny  this 
doctrine,  and  make  them  testify  in  its  favor.  In 
many  instances  they  condemn  their  own  conduct. 
How  often  they  reproach  themselves  for  many  steps 
in  their  lives!  What  a  fool  I  was  for  taking  this, 
that,  or  the  other  step !  But  why  a  fool  ?  If  you  are 
not  voluntary,  you  could  not  help  yourself  You 
had  no  power  to  do  differently,  —  why  reproach 
yourself?  You  do  injustice  to  your  own  dear  self 
by  such  reproaches,  if  you  are  not  voluntary.  But 
why  this  internal  reproach?  Take  care,  my  dear 
man,  that  is  the  utterance  of  your  inner  soul,  in 
proof  of  the  very  doctrine  you  deny.  Thus  your 
soul  speaks  out  after  all  your  efforts  to  stifle  her 
voice.  She  knows  you  are  a  moral  agent,  and  she 
will  testify  in  favor  of  this  doctrine  every  day  of 
your  life,  in  many  forms.  Let  us  hear  her  a  little 
further,  for  she  is  one  of  the  most  important  wit- 


MORAL    AGENCY.  285 

iicsses  we  have  on  this  point.  Remember  we  are 
now  taking  the  testimony  of  an  adversary.  The 
men  who  deny  this  doctrine  in  words,  will  praise 
and  condemn  the  conduct  of  their  fellows  as  much 
as  other  men.  Watch  their  conversation  for  a 
season,  and  you  will  hear  them  speak  in  the  high- 
est terms  of  praise  and  approbation  of  some  men. 
They  will  call  it  righteous,  just,  and  holy.  But 
stop,  my  dear  sir.  Why  do  you  praise  that  man 
for  his  conduct  ?  Why  do  you  not  praise  the 
wind  for  blowing  and  fanning  you  with  its  gentle 
breezes  ?  Why  not  pronounce  it  a  holy  and  just 
wind  ?  Do  you  ever  do  it  ?  Do  you  talk  about  a 
virtuous  or  righteous  wind  ?  Do  you  ever  pay  such 
a  compliment  to  the  action  of  any  necessary  agent  in 
the  universe  ?  You  know  you  do  not.  But  if  man 
is  a  necessary  and  not  a  moral  agent,  he  is  no  more 
praiseworthy  for  his  action  than  the  wind  is  for 
blowing.  The  fact  that  you  praise  him  and  speak 
of  his  acts  as  being  virtuovis,  settles  the  question 
that  you  have  an  internal  conviction  of  the  truth  of 
this  doctrine,  and  by  your  action  you  indorse  it  as 
true. 

Again,  those  who  deny  this  doctrine  are  as  much 
inclined  to  censure  and  condemn  the  conduct  of  their 
neighbors  as  other  men.  As  a  general  thing,  such 
men  have  a  peculiar  dislike  to  those  they  term 
priests  and  the  church,  and  will  denounce  them  as 
hypocrites  and  deceivers.     But  why  censure  them  if 


2S6  MORAL   AGENCY. 

they  are  not  voluntary  ?  They  only  act  as  they  are 
acted  upon  by  an  irresistible  power.  They  are  not 
to  blame,  —  they  cannot  help  themselves.  Why  not 
condemn  and  censure  the  wind  for  blowing?  There 
would  be  as  much  common  sense  in  the  one  case  as 
in  the  other,  on  the  supposition  that  man  is  not  a 
moral  agent.  To  be  consistent  with  your  theory, 
if  a  man  meets  you  in  the  street  and  knocks  you 
down  and  forcibly  takes  your  money,  you  should 
reply,  Well,  poor  creature,  you  are  not  to  blame,  you 
cannot  help  it,  you  act  only  as  you  are  acted  upon, 
you  are  only  a  machine,  I  will  not  pursue  you.  How 
quick  such  men  will  abandon  their  own  theory  under 
such  circumstances  !  They  will  not  only  condemn 
such  a  man,  but,  with  an  officer,  will  pursue,  appre- 
hend, imprison,  and  punish  him.  But  why  condemn 
or  punish  the  poor  fellow,  if  he  is  not  voluntary  ?  it 
would  be   unjust  upon  your  own  theory. 

Now  remember,  every  time  you  pass  condemna- 
tion upon  any  man  for  his  conduct,  you  indorse  the 
doctrine  that  man  is  a  moral  agent.  You  may 
deny  it  by  word,  but  by  deed  you  proclaim  to  all 
men  your  belief  in  it. 

It  is  evident  that  all  men  believe  in  this  doc- 
trine from  the  following  considerations :  All  men 
put  their  children  under  moral  training.  They  put 
them  under  moral  government.  They  will  lay  down 
rules  to  guide  them,  command  them  to  do  this  and 
forbid  them  to  do  that.    They  will  praise  them  when 


MORAL   AGENCY.  287 

they  do  right  and  blame  them  when  they  do  "wrong, 
reward  them  for  obedience  and  punish  them  for  dis- 
obedience. They  resort  to  moral  njeans  to  move 
them  to  right  and  wrong  action.  This  is  the  uni- 
form conduct  of  all  the  families  of  the  earth.  Here 
is  testimony  from  every  household,  from  all  parts  of 
the  world  and  from  every  age  of  the  world  in  proof 
of  this  doctrine.  All  families  treat  their  children  as 
voluntary  beings. 

Here  is  the  testimony  of  action,  which  speaks 
louder  than  the  tongue.  It  is  the  testimony  of  the 
whole  world,  speaking  out  of  the  honest  convictions 
of  the  soul,  and  they  all  proclaim  that  they  believe 
in  the  doctrine  of  moral  agency.  Take  one  other 
universal  testimony  from  man.  All  the  national 
governments  on  the  face  of  the  globe  proclaim  the 
truthfulness  of  the  doctrine  under  consideration. 
They  all  treat  man  as  a  moral  agent.  These  gov- 
ernments are  moral  governments.  They  all  act 
upon  the  great  truth  that  man  is  voluntary  in  his 
actions.  Every  law-making  body  under  the  whole 
iicavens  proclaims  this  fact,  every  court  of  justice 
proclaims  the  same  truth.  Every  political  and 
religious  gathering,  where  moral  means  are  resorted 
to,  to  prevail  upon  man  to  act  in  harmony  with 
their  wishes,  indorses  this  truth.  Some  men  who  are 
active  in  politics  deny  this  doctrine  in  words,  but,  at 
the  same  time,  they  testify  by  their  actions  that  they 
believe  their  own  tongue  uttered  a  lie  when  it  de- 


288  MORAL   AGENCY. 

nied  the  truthfulness  of  this  doctrine.  You  have  a 
specimen  in  the  case  of  Robert  Dale  Owen,  in  the 
noted  debate  with  Campbell  in  Cincinnati,  a  num- 
ber of  years  since,  on  the  subject  of  the  Bible  as  a 
divinely  inspired  book.  He  denied  in  that  debate 
that  man  was  a  moral  agent.  .  He  planted  himself 
on  the  doctrine  of  fatalism,  as  Deists  do  generally. 
Some  years  after  that,  he  was  up  before  the  com- 
munity as  a  political  man,  and  was  elected  to  con- 
gress. After  reading  one  of  his  speeches  made  in 
that  body,  I  thought  if  I  had  access  to  his  ear,  I 
would  inquire  of  him  for  what  purpose  he  was  in 
congress.  He  would  doubtless  reply,  "  To  help  make 
laws  to  govern  the  nation."  But  what  kind  of 
laws  ?  I  would  further  ask.  "  Moral  laws,  to  be 
sure,"  would  be  his  reply.  Why  make  moral  laws 
to  govern  man,  if  he  is  not  a  moral  agent?  Why 
not  make  moral  laws  to  govern  your  horses  and 
cattle  ?  They  are  just  as  applicable  to  the  one  as 
to  the  other,  if  man  is  not  a  moral  being.  Now,  the 
moment  Mr.  Owen  had  anything  to  do  with  politics, 
and  the  subject  of  law-making,  his  actions  as  a  law.- 
maker  on  the  floor  of  congress  testified  to  the  nation 
and  the  world,  that  he  believed  what  he  said  in  Cin- 
cinnati, on  the  subject  of  moral  agency,  was  false. 
Thus  such  men  by  their  conduct  deny  the  very  doc- 
trine they  advocate  with  the  tongue.  Moreover  they 
treat  their  children  as  moral  agents,  by  rearing  them 
under    moral    training.       They   treat   the  nation  as 


MORAL  AGENCY.  289 

moral  agents,  by  being  active  in  politics,  and  help- 
ing to  enact  moral  laws  to  govern  the  people.  In 
fact,  no  man  can  or  does  act  upon  the  theory,  that 
man  is  not  a  moral  agent.  All  men,  in  their  actions, 
indorse  the  truthfulness  of  the  doctrine  under  con- 
sideration. 

6.  In  proof  of  this  doctrine  I  present  your  own 
consciousness.  This  is  the  highest  possible  testi- 
mony you  can  have  on  this  point.  I  am  just  as 
confident  that  I  am  a  voluntary  agent  as  I  am  that  I 
exist.  I  have  the  same  evidence,  —  the  testimony  of 
consciousness.  When  I  sit  at  my  table  to  write,  I 
know  I  could  lay  down  my  pen  and  stop  writing  if 
I  saw  fit.  When  I  preach,  I  do  it  voluntarily.  I 
know  I  could  refuse,  if  I  pleased.  When  you  go  to 
church,  you  go  voluntarily.  You  could  arise  from 
your  seats  now  and  leave  the  house,  if  you  felt  so 
disposed.  This  you  know  from  your  own  conscious- 
ness. All  men  are  conscious  they  are  voluntary. 
They  know  it.  You  may  theorize  to  the  contrary 
as  much  as  you  please,  you  have  this  internal  con- 
viction that  you  are  a  moral  agent,  and  you  cannot 
resist  it  or  act  upon  any  other  theory. 

I  have  now  shown  that  the  whole  intelligent  uni- 
verse believes  that  man  is  a  moral  agent,  not  even 
excepting  those  who  pretend,  in  words,  to  deny  it. 
^od  knows  it,  holy  angels  believe  it,  fallen  angels  oi 
devils  believe  it,  and  all  men  without  exception  be- 
lieve it.     We  have  no  account  of  any  other  thinking, 

VOL.    1.  19 


290  MORAL   AGENCY. 

intelligent  beings  in  the  universe  but  the  classes 
above  named.  Here  is  one  uniform  testimony  from 
the  whole,  that  the  doctrine  is  true. 

I  will  now  admit  it  to  be  false,  for  the  sake  of 
argument,  and  look  at  its  conclusions. 

1.  If  it  is  not  true,  then  all  the  intelligent  universe 
are  deceived  in  relation  to  man's  true  character. 

2.  If  God  is  deceived,  then  he  is  not  infinite  in 
wisdom.  Here  is  a  point  where  he  is  laboring  under 
a  mistake,  and  of  course  does  not  know  all  things. 

3.  If  God  is  not  deceived,  then  he  knowingly  pur- 
sues a  course  which  bears  testimony  to  a  false  doc- 
trine. In  treating  man  as  a  moral  agent,  his  action 
testifies  that  he  believes  in  this  doctrine.  If,  there- 
fore, it  is  false,  God  is  a  false  witness,  which  would 
militate  against  his  moral  character. 

4.  If  man  is  not  a  moral  agent,  then  the  govern- 
ment of  God  is  not  adapted  to  man's  nature.  A 
moral  government  is  adapted  to  govern  moral 
agents,  and  no  others.  If  man  is  a  necessary  agent, 
he  is  controlled  by  the  laws  of  force,  as  much  so  as 
is  the  material  universe.  In  fact,  in  that  case,  there 
is  no  other  law  adapted  to  his  nature.  So  God,  in 
placing  him  under  a  moral  government,  has  made  a 
great  mistake. 

5.  If  man  is  not  a  moral  agent,  then  there  is  no 
such  thing  as  sin  or  holiness  among  men  ;  for  non% 
but  moral  agents  can  sin.     So  all  this  talk,  in  that 
case,  about  right  and  wrong,  justice  and  injustice 


MORAL   AGENCY.  291 

among  men  is  all  delusive.  You  might  as  well  talk 
about  a  sinful  sun  and  moon,  if  this  doctrine  is 
false. 

6.  If  man  is  not  a  moral  agent,  then  all  family 
and  national  governments  should  be  thrown  to  the 
winds.  All  moral  laws  to  govern  human  beings 
should  be  cast  overboard.  To  be  consistent  with 
such  a  theory,  you  should  break  up  your  national 
council,  throw  away  your  courts  of  justice,  tear 
down  your  prisons,  and  cease  all  your  punishments, 
—  stop  your  undertaking  to  punish  man  for  what  he 
cannot  help.  If  men  lie,  steal,  get  drunk,  swear, 
knock  each  other  down,  murder,  and  burn  down 
houses,  and  do  every  other  thing  we  have  been  in 
the  habit  of  calling  wrong,  remember  they  are  inno- 
cent in  the  whole.  They  are  forced  to  do  it,  and 
are  not  to  blame,  any  more  than  the  wind  for  blow- 
ing down  your  house.  Now,  are  you  prepared  to 
swallow  down  such  absurdities  ?  If  not,  you  must 
fall  back  upon  the  theory  that  man  is  a  moral  agent. 
There  is  no  other  way  of  avoiding  these  conclusions. 
They  are  the  legitimate  inferences  of  the  opposite 
theory.  These  considerations,  I  think,  sufficiently 
settle  the  truthfulness  of  the  doctrine  I  have  drawn 
from  this  text,  and  put  it  beyond  all  successful 
controversy.     A    few  remarks    shall    close  this    ser- 


292  MORAL  AGENCY. 

REMARKS. 

1.  From  this  subject,  we  learn  the  nature  of  sin. 
Sin  is  the  abuse  of  the  power  of  moral  agency.  It 
lies  in  wrong  action,  or  in  disobedience  to  God. 

2.  We  learn  the  nature  of  holiness.  It' is  the  right 
use  of  the  power  of  moral  agency.  It  is  the  volun- 
tary conformity  of  the  heart  and  life  to  God's  law. 
It  consists  in  doing  his  will. 

3.  We  learn  that  man  cannot  be  forced  to  sin  or 
to  be  holy  by  any  being.  Cannot  God  force  him  to 
sin  ?  asks  one.  I  answer,  no.  The  moment  you 
apply  force,  you  take  away  his  voluntariness.  His 
acts  under  the  law  of  force  would  be  necessary  acts, 
and  would  be  neither  sinful  nor  holy.  An  act,  to  be 
sinful  or  holy,  must  be  voluntary.  It  must  be  the 
voluntary  choice  of  the  will,  so  that  force  cannot  be 
applied  by  any  being. 

4.  We  learn  that  OMNIPOTENT  POWER 
could  not  keep  sin  out  of  the  universe,  and  at  the 
same  time  have  a  universe  of  moral  agents.  Moral 
agents  can  sin,  and  force  cannot  prevent  it.  To  be 
a  moral  agent,  one  must  have  power  to  sin  or  be 
holy,  and  this  must  be  left  to  his  choice.  He  must 
have  power  to  act  in  two  ways,  as  we  have  seen 
in  this  discourse.  Take  away  the  power  to  sin,  and 
we  take  away  moral  agency ;  consequently,  there  is 
no  power  that  can  force  moral  agents  not  to  sin,  and 
they  at  the  same  time  retain  their  moral  agency.     A 


MORAL   AGKNCY.  293 

universe  of  moral  agents,  therefore,  can  sin,  and 
Omnipotence  cannot  prevent  it.  God  understood 
this  when  he  created  moral  agents.  The  question 
to  be  settled  by  the  Divine  mind,  before  the  act  of 
creation,  was  doubtless  this  :  Shall  I  have  a  universe 
of  moral,  responsible  agents,  —  beings  who  are  capa- 
ble of  understanding  my  character  and  government, 
and  voluntarily  loving  and  adoring  me,  even  if  some 
of  them  do  sin,  —  or  shall  I  create  a  universe  with- 
out such  beings?  The  mind  of  the  Infinite  One 
preferred  a  universe  of  moral  agents,  even  if  the  evil 
of  sin  was  connected  with  it.  He  knew,  when  he 
created  such  a  universe,  that  some  of  them  would 
sin,  and  he  could  not  prevent  it ;  but,  on  the  whole, 
it  was  best  to  call  such  a  universe  into  existence. 

5.  We  learn  that  God  cannot  convert  men  by 
physical  power.  The  Gospel  is  the  power  to.  save, 
Paul  affirms.  But  the  Gospel  is  made  up  of  moral 
power,  —  the  power  of  motive,  argument,  and  per- 
suasion. The  being  to  be  converted  is  a  moral 
agent,  and  God  does  not  suspend  or  take  away  his 
moral  agency  in  order  to  convert  him.  To  convert 
him,  you  must  change  the  governing  purpose  of  his 
will.  He  now  chooses  to  do  his  own  will,  and  not 
God's.  He  must  choose  to  do  God's  will,  and  not 
his  own,  to  be  converted.  This  change  is  brought 
about  by  the  Holy  Ghost  presenting  the  motives  of 
the  Gospel  so  clearly  before  the  mind,  that  the  sinner 
voluntarily  gives  up  his  own  will,  and  chooses  God's 


294  MORAL   AGENCY. 

will  as  the  governing,  controlling  principle  for  the  rest 
of  his  life  ;  and  he  consecrates  his  whole  being  to  do 
God's  will  henceforth  and  forever.  The  change  is 
brought  about,  not  by  physical  power,  but  by  the 
Holy  Ghost  applying  moral  power.  During  this 
change,  the  sinner  is  active.  The  change  could  not 
be  •  produced  without  his  action.  He  chooses  ;  he 
yields  his  will  to  the  will  of  God.  He  is  voluntary 
in  the  whole  transaction,  and  could  not  be  converted 
without  this  voluntary  act  on  his  part.  He  acts,  but 
he  acts  under  the  constraining^  influences  of  the  Holy 
Spirit,  but  not  under  the  influence  or  power  of  force. 
6.  We  learn  that  sinners,  being  voluntary,  can  re- 
sist all  that  God  can  do  to  convert  them,  and  go 
down  to  hell.  God  opens  heaven,  and  spreads  be- 
fore you  the  glories  of  that  bright  world  to  allure. 
He  opens  hell,  and  thunders  -WTath  in  your  ears  if 
you  persist  in  sin.  He  sends  his  ministers  to  preach 
and  intreat  you  to  flee  from  the  -urrath  to  come  ;  his 
saints,  to  pray,  warn,  and  invite  you  to  Christ.  He 
arranges  his  providences,  and  speaks  through  them. 
He  sends  his  Spirit  to  convince  of  sin  and  move  you 
to  repentance.  But  all  of  these  things  you  can  re- 
sist. He  does  not  apply  any  irresistible  power  here. 
He  cannot  do  so,  and  permit  you  to  remain  a  moral 
agent.  You  must  yield  to  these  influences  to  be 
saved,  and  you  must  do  it  firom  choice.  You  can 
resist  the  whole,  and  persevere  in  the  way  to  death, 
and  reap  your  reward  in  eternity. 


MORAL   AGENCY.  295 

7.  Where  any  one  gives  a  construction  to  any 
portion  of  the  Bible  that  makes  man  a  mere  ma- 
chine, you  may  know  that  that  interpretation  is 
false.  Man  is  a  moral  agent,  as  we  have  proved  in 
this  sermon.  The  Bible  was  given  to  moral  agents. 
When  rightly  interpreted,  it  does  not  falsify  man's 
character.  Here  are  two  constructions  to  a  passage, 
or  to  certain  doctrines  of  the  Bible  :  one  makes  man 
a  machine,  the  other  leaves  him  a  free  moral  agent. 
The  interpretation  in  harmony  with  the  doctrine  of 
moral  agency  is  the  correct  one. 

8.  Sinner,  you  see  from  this. subject  that  you  have 
your  destiny  for  eternity  in  your  own  hands,  and  you 
can  and  will  decide  it  for  yourself.  If  you  will  re- 
pent and  obey  God,  you  can  be  saved  ;  but  if  you 
persist  in  your  sins,  you  must  be  damned.  What  a 
keen  reflection  it  must  be  to  you,  if  you  lie  down  in 
hell,  that  you  brought  all  your  misery  upon  yourself. 
How  it  will  pierce  the  soul  through  with  ten  thou- 
sand sorrows  and  regrets.  You  cannot,  then,  throw 
off'  your  guilt  upon  another.  You  will  know  and 
feel,  then,  that  it  was  your  own  voluntary  conduct  in 
rejecting  the  Gospel,  which  has  brought  all  this  an- 
guish upon  you.  Sinner^  sinner,  will  you  go  thus 
madly  down  to  ruin  ?  Will  you  deliberately  leap 
into  the  burning  pool  ?  Dying  man,  be  entreated  to 
turn  to  God  to-day.  Do  you  say  a  future  time  will 
do  ?  That  future  time  may  find  your  fate  sealed,  and 
your  soul  lost.     Behold,  now  is  the  accepted  time. 


296  MORAL   AGENCY. 

Let  this  day  be  a  day  of  salvation  to  you.  Before 
you  is  life  and  death.  Choose  life,  says  God.  Hark  ! 
Do  your  hear  him  speak  ?  Choose  life,  choose  life, 
says  God.  What  say  you  ?  Will  you  choose  life  ? 
Will  you  do  it  now  ?  I  pray  God,  as  you  go  from 
this  house,  that  the  Holy  Spirit  may  pursue  you  with 
these  words:  Choose  life,  choose  life  I 


IX. 

GOD'S   RIGHT   TO   GOVERN. 

And  Pharaoh  said,  who  is  the  Lord  that  I  should  obey  his 
voice  '?  —  Exod.  v.  2. 

1.  DEFINITION  OF  GOVERNMENT.  2.  TWO  DEPARTMENTS  IN 
THE  UNIVERSE  WHICH  NEED  GOVERNING.  3.  GOVERN- 
MENT SUPPOSES  POWER  EXERCISED  OVER  EACH  DE- 
PARTMENT. 4.  BUT  TWO  KINDS  OF  POWER  USED  IN 
GOVERNING.  5.     MORAL     AGENTS     NOT     GOVERNED     BY 

PHYSICAL  POWER.  6.  HOW  FAR  PHYSICAL  POWER  IS 
CONNECTED  WITH  MORAL  GOVERNMENT,  AND  ITS  PLACE. 
7.  THE  NECESSITY  OF  MORAL  AGENTS  BEING  UNDER 
GOVERNMENT.  8.  THE  BEING  BEST  QUALIFIED  OUGHT 
TO     GOVERN.  9.      GOD      THE     ONLY     BEING     QUALIFIED. 

10.    god's    RIGHT    AND    DUTY    TO     GOVERN. 

These  words  were  the  words  of  a  proud,  haughty 
monarch,  who  was  then  occupying  the  throne  of 
Egypt.  He  was  a  wicked  oppressor.  He  had 
trampled  the  rights  of  God's  ancient  Israel  under 
his  feet  until  they  cried  to  God  for  help.  He  heard 
them  from  on  high,  as  his  ear  is  always  open  to  the 
cry  of  the  oppressed,  and  he  came  for  their  deliver- 
ance. The  prediction  that  they  should  be  evil  en- 
treated four  hundred  years  was  nearly  fulfilled,  the 
time  was  drawing  to  a  close,  and  the  day  of  de- 
liverance  was   at   hand.     God    appeared  to    Moses, 


298  GOD'S   RIGHT    TO    GOVERN. 

and  commissioned  him  to  be  their  leader  back  to 
the  land  of  promise,  from  whence  their  fathers  had 
migrated  several  generations  previous.  God  com- 
manded him  to  go  to  Pharaoh,  the  then  ruling 
monarch  of  the  nation,  and  demand  of  him  to  let 
his  people  go,  —  in  other  words,  to  emancipate  them 
from  the  house  of  bondage.  Moses  and  Aaron 
gained  access  to  his  royal  presence,  and  spread  this 
command  of  God  before  him.  Hear  them ;  they 
address  him  in  the  following  language :  "  Thus  saith 
the  Lord  God  of  Israel,  Let  my  people  go,  that  they 
may  hold  a  feast  unto  me  in  the  wilderness^  Now, 
mark  this  haughty  monarch's  reply,  —  "  Who  is  the 
Lord,  that  I  should  obey  his  voice  to  let  Israel  go  ? 
I  know  not  the  Lord,  neither  will  I  let  Israel  go." 
What  an  impotent  rebel !  He  did  not  believe  in 
the  "higher  law"  theory.  What!  Set  up  divine 
authority  as  superior  to  mine  ?  Am  I  not  the  law- 
making power  of  this  nation  ?  My  authority  is  the 
supreme  authority  of  this  land,  and  now  you  ap- 
proach me  with  a  "  higher  law^"  Who  is  your  Lord, 
that  I  should  submit  to  his  dictation  and  authority  ? 
I  know  not  yowc  Lord,  I  acknowledge  no  higher 
authority  in  governmental  matters  than  my  own. 
I  believe  each  nation  and  state  has  a  right  to  regu- 
late its  own  domestic  institutions,  without  any  ref- 
erence to  a  higher-law  theory.  They  have  a  right 
to  enact  such  laws  as  they  please,  and  when  enacted, 
if  ever  so  oppressive  and  wrong,  I  deny  the  right  of 


GOD'S   RIGHT  TO  GOVERN.  299 

any  other  authority,  high  or  low,  to  interfere.  I 
have  my  laws  to  govern  this  nation,  and  to  govern 
Israel.  They  are  my  domestic  servants,  and  I  have 
a  right  to  manage  my  own  internal  affairs  in  my 
own  way.  Now  you  fanatics,  Moses  and  Aaron, 
come  to  me  with  your  higher -law  notions,  and  de- 
mand of  me  to  let  Israel  go.  You  come  in  the  name 
and  by  the  authority  of  the  High  God,  as  you  pre- 
tend. I  acknowledge  no  such  authority,  and  I  shall 
not  let  Israel  go.  Then,  you  clergy  undertake  to 
meddle  with  the  affairs  of  government!  What  do 
you  know  about  government  matters  ?  You  should 
keep  about  your  "  appropriate  work "  of  preaching 
the  Go.spel,  and  not  step  out  of  your  "  appropriate 
sphere "  to  dabble  with  politics.  So  reasoned  the 
ancient  Egyptian  Pharaoh,  —  and  so  some  of  our 
modern  American  Pharaohs  reason.  But  notwith- 
standing the  reasoning  of  both  ancient  and  modern 
Pharaohs,  there  is  a  higher  tribunal  than  that  of 
man,  and  one  to  which  they  are  amenable,  and  the 
High  God  will  make  them  feel  it  at  a  future  day. 

He  is  King  of  kings  and  Lord  of  lords.  What 
does  that  mean  ?  King  of  kings.  What,  king  of 
legislative  bodies  ?  His  authority  higher  than  theirs  ? 
So  he  affirms,  and  so  he  will  make  them  feel.  He 
is  King  to  rule  over  kings  —  to  rule  over  all  legisla- 
tive bodies  on  earth,  however  high.  He  claims  the 
right  to  dictate  to  them,  to  legislate  over  them ;  and 
when  they  call  in  question  that  right,  they  are  un- 


300  GOD'S  RIGHT   TO    GOVERN. 

godly  rebels.  But,  says  one,  has  not  a  state  a  right 
to  enact  such  laws  as  it  pleases,  to  control  its  own 
internal  affairs  ?  If  it  pleases  to  enact  laws  in  har- 
mony with  God's  law,  it  has,  —  and  not  otherwise. 
No  state  and  no  legislative  body  on  earth  has  a 
right  to  enact  an  oppressive  or  wrong  law.  God 
allows  no  such  right  to  any  body  of  men.  So,  then, 
your  whole  modern  theory,  vulgarly  called  squatter 
sovereignty,  is  based  upon  a  glaring  falsehood.  It 
calls  in  question  God's  right  to  dictate  to  legislative 
bodies,  and  is  the  very  essence  of  Romanism.  It 
exalts  itself  above  God,  sets  aside  his  authority,  is 
ruinous  and  corrupting  in  its  tendency.  If  a  state 
may  enact  any  law  it  pleases,  and  make  it  of  bind- 
ing authority,  then  it  may  enact  a  law  forbidding 
obedience  to  God  under  all  circumstances,  and  the 
people  would  be  under  obligation  to  obey  it,  and 
wholly  discard  God  and  his  authority.  What  a 
doctrine  to  be  advocated  in  a  nation  that  professes 
to  be  protestant  in  its  faith ! 

What !  A  human  tribunal  with  power,  if  it  see 
fit  to  exercise  it,  to  repeal  God's  laws  and  cast  his 
authority  overboard  !  This  is  your  popular  sover- 
eignty theory,  —  and  what  is  it  but  the  Devil's  sover- 
eignty? It  is  what  he  has  advocated  for  years,  and 
what  he  would  have  all  men  embrace.  This  is  the 
doctrine  he  taught  Eve :  has  God  said,  you  shall 
die  if  you  eat  of  that  forbidden  fruit,  or  if  you  dis- 
obey him  ?    God  knows  better,  —  I  would  pay  no  re- 


GOD'S  RIGHT  TO   GOVERN.  301 

gard  to  his  authority.  I  would  eat.  I  would  man- 
age my  own  affairs.  What !  let  God  dictate  you  ? 
Do  not  be  such  a  silly  fool,  —  be  independent,  —  as- 
sert your  own  rights,  —  have  your  own  way  without 
any  reference  to  God,- or  his  authority.  This  is  the 
Devil's  sovereignty,  and  he  would  stir  up  all  men 
to  believe  and  advocate  it.  If  he  can  induce  men  to 
advocate  such  doctrine  in  the  halls  of  a  nation,  —  all 
the  better,  as  it  will  give  it  the  greatest  possible 
notoriety.  This  is  the  doctrine  which  some  of  our 
wonderful  statesmen  are  advocating  in  the  councils 
of  the  nation  at  the  present  time,  for  they  deny  the 
right  of  any  higher  law  to  control  them.  This 
was  Pharaoh's  doctrine.  God  undertook  to  dictate 
him  about  the  children  of  Israel,  and  he  denied  his 
right  at  once,  and  refused  to  submit  to  it.  This 
is  the  very  feeling  of  a  carnal,  impenitent  heart.  It 
calls  in  question  God's  right  to  govern.  Its  lan- 
guage is,  —  who  is  the  Lord  that  I  should  obey  his 
voice  ? 

In  considering  this  text,  we  shall  endeavor  to  ex- 
amine and  establish  God's  right  to  sit  at  the  head 
of  the  universe,  and  dictate  to  all,  high  or  low,  —  to 
aU  bodies  of  men,  —  and  the  corresponding  duty  of 
all  men  to  acknowledge  and  submit  to  that  authority. 
The  topic  of  discussion,  then,  is  GocVa  rig'/U  to  gov- 
ern.    In  considering  it,  I  will  — 

I.  Define  the  word  government. 

II.  Show  that  there   are  two  departments   in  the 


302  GOD'S   RIGHT   TO   GOVERN. 

universe  God  has  created,  both  of  which  need  gov- 
erning. 

III.  Show  that  government  supposes  power  exer- 
cised over  each  of  these  departments. 

IV.  Show  that  there  are  but  two  kinds  of  power 
which  can  be  exercised  by  God,  or  any  other  being, 
in  governing. 

V.  Show  that  moral  agents  cannot  be  controlled 
by  physical  power,  so  far  as  their  moral  actions  are 
concerned. 

VI.  Show  how  far  physical  power  is  connected 
with  moral  government,  and  its  place. 

VII.  Show  that  it  is  necessary  that  moral  agents 
should  be  under  government. 

VIII.  Show  that  we  ought  to  have  at  the  head  of 
the  universe  the  being  who  is  best  qualified  to  fill 
that  station. 

IX.  Show  that  God  is  that  being,  and  the  only 
being  who  is  qualified  to  fill  that  station. 

X.  Show  that  it  is  not  only  God's  right,  but  his 
duty,  to  govern. 

I.  Then  I  am  to  define  the  word  government. 

Webster  defines  government  thus  :  1.  "  Direction  ; 
regulation.  2.  Control;  restraint.  3.  The  exercise 
of  authority ;  direction  and  restraint  exercised  over 
the  actions  of  men  in  communities,  societies,  or 
states ;  the  administration  of  public  affairs." 

Direction  :  The  pilot  at  the  helm  of  that  steamer 
directs  its  course.     He  regulates  and  governs  it,  so 


GOD'S   RIGHT   TO  (JOVERN.  303 

as  to  run  it  into  yonder  port  with  safety.  The  con- 
ductor of  that  train  of  cars  controls  it.  He  rings 
his  bell  for  it  to  stop  ;  the  hands  apply  the  breaks, 
and  it  yields  to  their  control.  He  rings  again  to 
have  it  start ;  the  steam  is  applied,  and  off  it  goes  ;  — 
he  directs  it ;  he  governs  it.  The  parent  governs 
that  child.  He  exercises  authority  over  it;  he  marks 
out  its  course  of  life  by  his  commands  and  prohibi- 
tions ;  he  enforces  his  authority,  and  restrains  it 
from  wrongdoing  by  suitable  rewards  and  punish- 
ments, which  serve  as  motives  to  control  that  little 
mind. 

The  legislative  bodies  of  different  nations  govern 
the  people  by  enacting  laws  to  mark  out  their  duty  ; 
and  enforce  their  authority  by  suitable  rewards  and 
punishments,  to  restrain  them  from  vice,  and  to  influ- 
ence them  to  do  right.  This  is  restraint  exercised 
over  the  actions  of  men  in  communities,  or  in  their 
associated  capacity  in  states  or  nations.  This  is 
government.  It  is  control  or  restraint  exercised  over 
the  thing  governed. 

II.  I  AM  TO  SHOW  THAT  THERE  ARE  TWO  DEPART- 
MENTS IN  THE  UNIVERSE  GoD  HAS  CREATED,  BOTH  OP 
WHICH   NEED  GOVERNING. 

1.  There  is  the  material  universe.  Under  this 
head  we  include  all  matter,  whether  in  an  organized 
or  unorganized  form ;  this  earth  on  which  we  live, 
with  all  that  pertains  to  it  which  is  material;  the 
whole  planetary  system  connected  with  this  earth, 


304  GOD'S   EIGHT   TO  GOVERN. 

and  the  ten  thousand  times  ten  thousand  suns  and 
worlds  which  roll  on  high ;  all  the  matter  God  has 
ever  called  into  being;  —  all  these  need  governing. 

2.  The  universe  of  minds.  Under  this  head  we 
include  the  whole  race  of  man,  holy  angels,  fallen 
angels  or  devils.  From  what  we  can  gather  from 
the  Bible,  we  think  the  word  angel  covers  all  the  dif- 
ferent orders  of  intelligent  beings  besides  man.  That 
there  is  an  innumerable  multitude  of  them  is  evident 
from  such  passages  as  the  following ;  —  Rev.  v.  11 : 
"  And  I  beheld,  and  I  heard  the  voice  of  many  angels 
round  about  the  throne,  and  the  beasts,  and  the 
elders:  and  the  number  of  them  was  ten  thousand 
times  ten  thousand,  and  thousands  of  thousands." 
Such  passages  are  not  designed  to  point  out  a  defi- 
nite number,  but  an  innumerable  number.  That 
there  is  a  variety  of  orders  of  these  intelligences,  and 
that  they  inhabit  the  different  worlds  which  journey 
through  the  immensity  of  space,  is  very  manifest  to 
me.  This  universe  of  thinking,  rational,  account- 
able creatures  all  need  governing.  They  all  belong 
to  God's  great  kingdom. 

3.  That  this  great  universe  of  mind  and  matter, 
which  has  been  planned  and  called  into  existence  by 
the  wisdom  and  power  of  God,  needs  governing,  is 
evident  from  the  fact  that  an  infinitely  wise  Being 
must  have  had  some  end,  some  great  and  glorious 
end,  in  view  in  creating  it.  To  believe  that  God 
acted  without  an   end  to  accomplish  in  this  grand 


GOD'S   RIGHT   TO  GOVERN.  305 

display  of  power,  is  to  believe  that  he  acted  foolishly. 
If  he  had  an  end  to  accomplish,  government  is  abso- 
lutely essential  to  secure  it.  He  sits  at  the  head  of 
this  great  universe  of  mind  and  matter,  superintends 
all  its  parts,  controls  and  regulates  the  whoje,  to  de- 
velop the  grand  design  of  his  heart.  What  confu- 
sion there  would  be  in  the  material  universe  if  God 
should  exercise  no  controlling,  regulating  influence 
over  it!  The  immensity  of  the  heavenly  bodies  is 
such,  and  they  fly  through  the  depths  of  space  with 
such  incomprehensible  rapidity,  that,  let  them  come 
in  contact  with  each  other,  and  what  a  work  of  ruin 
there  would  be  I  Let  world  be  hurled  upon  world, 
and  system  dash  against  system  ;  what  confusion, 
what  destruction,  what  a  wreck  of  worlds !  But  with 
an  Almighty  God  at  the  head  of  affairs,  with  his  con- 
stant, superintending  care  over  the  most  minute  par- 
ticle of  matter,  each  of  which  fills  its  appropriate 
place,  and  each  part  moves  in  perfect  harmony  with 
the  great  whole,  all  is  order,  all  is  right,  all  tends  to 
give  us  one  great,  grand,  sublime  idea  of  God.  What 
an  exhibition  of  his  wisdom,  power,  and  goodness ! 
III.    Show   that    government   supposes    power 

EXERCISED  OVER  EACH  OF  THESE  DEPARTMENTS. 

1.  Define  power.  From  Webster  we  have  the 
following  definition  :  1.  "  The  faculty  of  doing  or 
performing  anything.  The  faculty  of  moving  or 
producing  a  change  in  something ;  ability  or  strength. 
2.  Force  ;  animal  strength." 

VOL.  I.  20 


306  GOD'S   EIGHT   TO   GOVERN. 

1.  That  government  supposes  power  exercised 
over  this  department,  is  evident  from  the  very  defi- 
nition of  the  term  government.  We  have  seen  that 
it  is  to  direct  and  control.  How  do  you  regulate  or 
control  a  thing?  It  is  by  applying  power  to  it  of 
some  kind. 

2.  The  exercise  of  power  supposes  a  thinking,  de- 
signing being,  who  has  an  end  to  accomplish,  a  plan 
to  execute  or  carry  into  effect.  The  source  of  all 
power  resides  in  the  mind,  in  the  will  of  some  think- 
ing being.  Take  an  illustration  from  man.  He 
wishes  to  erect  a  dwelling  for  his  comfort  as  a  place 
of  residence.  He  first  forms  his  plan.  He  then 
selects  his  materials.  His  will  then  calls  into  requi- 
sition his  own  physical  power,  and  combines  with 
that  the  intellectual  and  physical  power  of  others, 
the  power  of  animals  which  he  controls,  together 
with  the  power  of  machinery  which  mind  has  con- 
trived and  controls ;  and  by  this  combination  of 
power,  the  materials  are  moved  on  to  the  ground, 
formed,  fashioned,  and  put  together  to  his  liking. 
Thus  the  building  is  erected  by  the  application  of 
power,  in  the  controlling,  regulating,  and  governing 
these  materials.  Government  then  is  the  applica- 
tion of  power  of  some  kind,  to  control  the  thing  to 
be  governed. 

.  IV.    Show  that  there  are  but  two  kinds  of 

POWER,    WHICH     CAN     BE    EXERCISED    BY    GOD,    OR  ANY 
OTHER    BEING,    IN    GOVERNING. 


GOD'S   KIGHT  TO   GOVERN.  307 

1.  Physical  power  or  the  power  of  force.  This  is 
applicable  to  move,  control,  and  govern  matter.  The 
whole  material  universe  is  regulated  and  governed 
by  the  application  of  this  kind  of  power.  God  and 
all  other  beings,  when  they  wish  to  control  matter, 
use  this  kind  of  power  and  no  other.  All  the  mo- 
tions and  changes  of  the  heavenly  bodies  are  pro- 
duced by  the  application  of  the  law  of  force.  Every 
particle  of  matter  is  controlled  by  this  law,  and  can- 
not be  controlled  by  any  other.  Matter  is  inert ;  it 
has  no  power  in  itself  of  acting  or  resisting  action. 
If  moved  or  controlled  it  must  be  by  force.  It  is 
passive,  —  perfectly  so  in  its  nature. 

2.  Moral  power,  or  the  power  of  motive  or  in- 
ducement. This  is  the  power  used  to  control  mind, 
or  the  will  of  moral  agents.  Mind  is  the  opposite 
of  matter.  To  control  it  you  must  use  another 
kind  of  power.  Moral  agents  have  power  to  act. 
They  have  power  in  themselves  to  resist  power.  To 
control  them  then,  so  far  as  this  power  to  resist 
power  is  concerned,  the  consent  of  their  wills,  to  be 
controlled,  must  be  secured.  For  wise  reasons  they 
are  constituted  moral  agents,  and  have  the  power 
of  choice.  In  a  previous  sermon  on  the  subject  of 
moral  agency,  we  have  shown  that  in  choosing  be- 
tween right  and  wrong,  the  will  cannot  be  forced,  — 
the  law  of  force  not  being  applicable.  To  conti-ol 
wills  you  must  control  them  by  moral  power,  or  the 
power  of  motive  or  inducement.     These  are  the  two 


308  GOD'S   RIGHT   TO   GOVERN. 

kinds  of  power  always  used  in  governing.  Each 
has  its  appropriate  place  in  God's  government,  and 
in  all  other  governments. 

V.  Show  that  moral  agents  cannot  be  con- 
trolled BY  physical  power,  SO  FAR  AS  THEIR 
MORAL    ACTIONS    ARE    CONCERNED, 

1.  Actions  to  be  moral  must  be  the  actions  of  free 
will.  They  must  be  voluntary,  as  we  have  suffi- 
ciently shown  in  the  sermon  on  moral  agency, —  con- 
sequently you  cannot  use  iiTesistible  power  in  this 
case.     This  is  not  its  place  in  government. 

2.  It  is  evident  that  they  cannot  be  controlled  by 
physical  power,  from  the  fact  that  God  does  not 
thus  control  them.  If  moral  agents  could  be  forced 
not  to  sin,  and  forced  to  be  holy,  God  would  have 
used  force  and  prevented  their  sinning.  The  very 
goodness  of  God  would  prompt  him  to  do  it,  for  he 
hates  sin  and  loves  holiness.  He  loves  the  happi- 
ness of  his  creatures  and  hates '  their  misery.  He 
knows  that  nothing  but  holiness  can  secure  their 
happiness  and  prevent  their  misery.  If  by  an  act 
of  his  he  could  shut  out  all  sin,  and  at  the  same 
time  have  a  universe  of  moral  agents,  think  you  he 
would  refuse  to  put  forth  such  an  act?  It  is  an  im- 
peachment of  his  goodness  and  sincerity  to  pretend 
it.  He  professes  to  want  all  beings  to  be  holy  and 
happy,  and  if,  by  a  purpose  of  his  will,  he  could  ac- 
complish that  grand  end,  what  becomes  of  his  sin- 
cerity while  he  withholds  such  an  act  ?     If  he  could 


GOD'S   RIGHT   TO    GOVERN.  309 

secure  the  holiness  and  happiness  of  all,  by  physical 
power,  it  would  be  done.  But  it  is  not  done, — 
which  settles  the  question  that  it  could  not  be  ac- 
complished in  that  way.  Physical  power  cannot 
force  man  to  be  holy. 

VI.  Show  how  far  physical  poaver  is  con- 
nected   WITH    MORAL    GOVERNMENT,    AND    ITS    PLACE. 

1,  It  can  create  moral  agents  and  give  them  their 
powers.  There  could  be  no  moral  government  with- 
out such  beings.  They  are  indebted  to  omnipotent 
power  for  their  existence,  and  for  all  their  powers 
and  faculties.  In  receiving  existence,  man  is  passive, 
—  he  has  no  control  over  that  matter.  In  relation  to 
the  powers  and  faculties  of  his  nature,  he  had  no 
control  over  them.    That  is  the  work  of  Omnipotence. 

2.  Omnipotent  power  can  sustain  and  uphold 
moral  agents  after  it  has  created  them,  and  they 
cannot  help  themselves.  They  cannot  blot  out  of 
being  themselves  or  each  other.  They  may  kill  the 
body,  but  they  cannot  kill  the  moral  agent.  They 
may  wish  themselves  out  of  existence,  and  blame 
tlieir  Maker  for  creating  them,  but  they  cannot  un- 
oreate  themselves.  The  same  irresistible  hand  which 
gave  them  being,  can  hold  them  in  existence.  They 
may  try  to  flee  from  existence  by  the  doctrine  of  an- 
nihilation, but  God  will  not  suffer  it.  His  power 
created,  and  the  same  power  will  hold  them  in 
being  endlessly.  He  upholds  all  things  by  the  word 
of  his  power. 


310  GOD'S   RIGHT  TO   GOVERN. 

3.  Physical  power  can  fix  their  location  and  con- 
fine them  there.  It  has  fixed  man's  location  here  on 
earth,  and  holds  him  here  by  the  law  of  force.  He 
may  long  to  visit  other  portions  of  the  universe,  but 
the  law  of  force  holds  him  here  until  it  sees  fit  to  lib- 
erate him.  By  his  inventions  he  may  pass  up  a  little 
distance  from  the  earth,  through  the  atmosphere, 
but  the  law  of  force  brings  him  down  again. 

4.  Omnipotent  power  determines  when,  how,  and 
where,  man  shall  commence  his  existence.  He  causes 
some  to  commence  their  existence  in  this  age,  some 
in  a  previous  one,  some  in  America,  some  in  Eng- 
land, others  in  Ireland,  France,  Africa,  and  others 
still  in  some  other  portion  of  the  globe.  This, 
Omnipotence  controls.  The  being  himself  has  no 
control  over  the  place  of  his  birth.  How  mean 
and  wicked,  therefore,  to  be  prejudiced  against  a 
man  because  he  was  born  in  a  particular  locality. 
Whether  born  in  Ireland,  Africa,  America,  or  any 
other  place  on  earth,  man  has  no  control  over  that 
matter,  and  to  think  any  the  less  of  an  individual 
on  account  of  the  place  of  his  nativity,  is  all 
wrong. 

5.  Omnipotence  connects  mind  with  matter,  or 
the  soul  with  the  body,  and  separates  them  at 
pleasure.  It  can  break  up  this  connection  at  any 
moment  it  sees  fit,  take  the  soul  into  another  state 
of  existence,  and  locate  it  at  pleasure.  When  it 
wishes  to  do  up  this  work,  it  waits  not  for  the  con- 


GOD'S   RIGHT   TO   GOVERN.  311 

sent  of  any  man,  —  it  does  not  even  ask  it.  If  the 
being  iiimself  with  all  his  friends  are  opposed  to  this 
separation,  it  will  make  no  difference.  There  is  no 
resisting  or  controlling  this  power  in  this  work.  It 
strikes  the  stroke,  and  all  the  universe  cannot  resist 
or  counteract  it.  The  separation  must  take  place  at 
its  bidding  if  it  breaks  a  thousand  hearts,  and  fills  a 
whole  nation  with  lamentation  and  woe.  Omnipo- 
tence is  not  to  be  resisted,  nor  turned  aside  from  its 
work  here.  There  is  no  dodging  that  event,  —  it 
must  come. 

6.  Omnipotence  can  control  the  circumstances 
which  surround  our  being  here.  It  can  give  us 
light  or  darkness,  cold  or  heat,  sickness  or  health. 
It  can  give  us  fair  weather  or  foul,  seed-time  and 
harvest,  or  blast  all  our  hopes.  It  can  prosper  us 
in  our  plans,  or  overturn  them  in  a  thousand  forms. 

7.  When  law  is  violated.  Omnipotence  can  an*est 
and  bring  to  trial,  and  execute  penalty  without  any 
fear  of  opposition.  It  can  defend  its  own  rights, 
and  the  rights  of  the  obedient  subject  of  govern- 
ment, as  it  will  do  at  a  future  day. 

8.  It  can  create  a  heaven  for  the  righteous,  and 
gather  them  into  that  happy  world,  and  supply  their 
every  want. 

9.  It  can  create  a  hell  for  the  wicked,  and  confine 
them  there  at  pleasure. 

10.  But  it  cannot  make  beings  holy.  That  is  the 
work  of  moral  power,  and  not  of  physical. 


312  GOD'S   RIGHT   TO   GOVERN. 

VII.  Show  that  moral  agents  should  be  under 

GOVERNMENT.        ThE  GOOD   OF   THE   UNIVERSE    DEMANDS 
IT. 

1.  The  end  for  which  man  was  created  calls  for  a 
moral  government  to  secure  it.  That  end  was  to 
glorify  God  and  enjoy  him  forever.  In  creating 
moral  agents,  God  intended  greatly  to  augment  the 
amount  of  happiness  in  the  universe.  All  the  bliss 
they  will  enjoy  endlessly  will  be  so  much  real  happi- 
ness added,  and  which  never  would  have  been  in  the 
universe,  had  not  God  called  moral  agents  into  being. 
To  promote  his  own  glory,  and  greatly  add  to  the 
amount  of  happiness,  were  two  great  objects  God 
had  in  view  in  the  act  of  creation.  To  secure  these 
objects,  moral  government  is  a  necessity.  Man  needs 
to  be  taught  how  to  glorify  God,  he  needs  government 
to  teach  him  how,  and  moral  law  to  point  out  the 
way.  To  secure  man's  happiness,  his  holiness  must 
be  secured.  Holiness  cannot  be  secured  without 
moral  law.  Holiness  is  the  conformity  of  the  heart 
and  life  to  God's  will,  or  to  moral  law.  He  needs 
the  government  to  make  known  that  will.  He 
needs  God's  law  to  define  God's  rights,  his  own 
rights,  and  the  rights  of  all  other  moral  beings. 

2.  As  man  is  a  voluntary  being,  he  needs  all  the 
restraints  of  government  thrown  around  him  to 
hold  him  in  check  from  wrongdoing.  Moral  govern- 
ment is  the  means  calculated  to  secure  the  moral 
order  and  harmony  of  moral  beings. 


GOD'S  EIGHT   TO   GOVERN.  313 

3.  Moral  agents  are  capable  of  trampling  upon 
each  other's  rights,  of  wronging  each  other,  and  the 
wronged  party  should  have  some  tribunal  to  which 
it  can  appeal  for  redress.  Moral  government  pro- 
vides this  tribunal,  where  all  differences  and  en- 
croachments on  the  rights  of  others  can,  and  will 
be  adjudicated,  upon  just  principles,  and  the 
wronged  party  have  his  rights  defended.  When 
God  has  created  a  class  of  beings,  and  given  them 
power  which,  if  wrongfully  used,  they  can  harm  each 
other,  and  trample  upon  each  other's  rights,  justice 
demands  that  he  should  make  some  provision,  by 
which  and  through  which  the  wronged  party  can 
have  their  rights  asserted  and  defended.  Moral  gov- 
ernment meets  this  demand  of  justice.  Without 
that,  it  could  not  be  met.  God  understands  this. 
He  knows  his  duty,  and  has  consequently  placed 
moral  agents  under  moral  government. 

4.  Tlie  nature  of  moral  agents  is  adapted  to  moral 
government,  which  shows  its  necessity. 

5.  In  proof  of  its  necessity,  we  have  the  experience 
of  all  families  and  nations  on  earth.  They  all  resort 
to  it,  and  thus  bear  testimony  to  its  necessity.  What 
nation  on  earth  would  be  willing  to  try  the  experi- 
ment of  dispensing  with  moral  government?  Not 
one  would  risk  it.  They  know  its  necessity.  They 
know  public  interest  demands  it,  or  why  be  willing 
to  pay  the  enormous  sums  they  now  pay  to  support 
national  governments  ? 


314  GOD'S   RIGHT   TO   GOVERN. 

6.  The  fact  that  God  has  placed  the  universe  of 
minds  under  moral  government,  settles  the  question 
of  its  necessity.  God  is  infinitely  wise,  and  as  a 
consequence,  he  never  takes  an  unnecessary  step. 
When  he  does  a  thing  we  know  that  it  was  abso- 
lutely necessary  that  such  a  step  should  be  taken, 
or  it  would  not  have  been  taken.  He  knows  per- 
fectly the  wants  and  necessities  of  moral  agents, 
and  by  placing  them  under  moral  government,  and 
subjecting  them  to  moral  training,  we  learn  its  abso- 
lute necessity  to  secure  their  highest  good. 

VIII.   We   should   have   at    the   head   of    the 

UNIVERSE,  AS    GOVERNOR,    THE    BEING    BEST    QUALIFIED 
TO   FILL  THAT   STATION. 

Let  me  here  give  you  the  principle  which  should 
govern  men  in  selecting  public  rulers.  What  is  it  ? 
Look  close,  for  this  is  an  important  thought.  This 
nation,  in  selecting  her  rulers,  is  governed  almost  en- 
tirely by  false  principles.  What  is  the  thought  that 
should  control  us  in  selecting  our  candidates  for  pub- 
lic stations  ?  Should  it  be  this,  —  does  he  belong  to 
my  party  ?  That  is  the  question  which  governs  the 
great  mass  of  voters.  But  that  has  nothing  to  do 
with  the  matter,  and  should  not  influence  us  in  so 
important  a  step.  If  that  man  is  elected,  will  he 
give  me  an  office  ?  That  thought  controls  the  vote 
and  action  of  a  great  many  in  this  nation.  But  a 
man  whose  vote  can  be  controlled  by  such  selfish- 
ness is  wholly  unfit  to  fill   any  oflice.     While  our 


GOD'S   RIGHT   TO   GOVERN.  315 

public  stations  are  filled  by  such  men,  the  nation 
will  be  plundered  and  swindled,  and  the  rights  of 
whole  communities  bartered  away  for  office.  What 
do  such  miscreants  care  for  the  rights  of  men?  Com- 
mit public  interests  to  the  hands  of  such  men !  You 
might  as  well  commit  your  money  to  the  hands  of  a 
thief  for  safe  keeping. 

Another  class  will  be  governed  by  this  principle : 
Is  he  a  northern  or  southern,  eastern  or  western 
man  ?  What  has  that  to  do  with  the  matter  ? 
That  is  not  the  question  which  should  govern  us. 
What  then  is  the  principle  ?  I  answer,  it  is  this : 
That  man  is  the  best  qualified  for  the  office,  who 
will  best  protect  and  promote  public  interests ;  pro- 
tect and  defend  the  rights  of  all  classes,  high  and 
low,  and  promote  the  highest  good  of  the  governed. 
To  secure  and  promote  the  highest  good  of  the 
governed  is  the  true  and  legitimate  end  of  govern- 
ment. In  selecting  rulers,  therefore,  we  should  se- 
lect the  men  who  are  the  best  qualified  to  secure 
this  great  end  of  government,  and  who  will  exert 
all  the  power  committed  to  their  hands  to  carry  out 
this  design.  Such  men  are  the  men.  The  interests 
of  the  nation  can  be  safely  intrusted  to  such  hands. 
This  principle  should  govern  and  control  our  wishes 
and  desires  in  relation  to  the  universe. 

All  moral  agents  should  be  interested  in  having 
at  the  head  of  affairs,  the  being  who  is  the  best 
qualified   to    fill   tiiat   high   station.      The  vast   in- 


316  GOD'S   KIGIIT    TO    GOVERN. 

terests  at  stake  demand  it.  The  interest  of  each 
individual  demands  it.  What  a  kingdom  there 
is  here  over  which  some  master  mind  should  pre- 
side !  It  is  not  a  temporary  kingdom,  it  is  a 
kingdom  which  is  to  be  endless  in  duration.  Here 
are  interests  at  stake  that  are  eternal.  How  they 
should  be  watched  over  and  guarded  with  infinite 
care!  Look  at  the  extent  of  this  kingdom.  It 
is  a  government  which  extends  not  only  over  the 
race  of  man,  the  whole  race  of  man,  but  it  ex- 
tends over  aU  the  intelligent  creatures  God  ever  has 
or  ever  will  call  into  being.  It  is  a  government 
over  all  worlds.  What  mind  can  take  in  the  vast- 
ness  of  this  kingdom  ?  To  preside,  then,  over  the 
destinies  of  such  an  innumerable  multitude  for 
eternity,  needs  the  best  talent  in  the  universe. 
All  eyes  should  be  turned  to  such  a  being,  all 
hearts  should  rejoice  to  see  such  a  being  ascend 
the  throne  and  hold  the  reins  of  government  over 
such  a  kingdom.  Each  heart  should  pay  him  hom- 
age and  crown  him  Lord  of  all. 

IX.    Show    that    God    is    the    being    who    is 

BEST  qualified  FOR  THIS  STATION,  AND  THE  ONLY 
BEING  WHO  IS  FITTED  AT  ALL  FOR  THIS  HIGH  PO- 
SITION. 

1.  He  is  infinite  in  knowledge.  This  is  an  essen- 
tial qualification  for  this  vastly  important  work.  He 
knows  all  hearts  perfectly,  and  how  to  adapt  his 
government  to  meet  the  wants   of  each.     No    se- 


GOD'S  RIGHT  TO   GOVERN.  317 

cret  plot  against  his  government  can  be  formed  and 
concealed  from  his  notice.  No  new  and  unforeseen 
event  can  spring  up  for  which  he  is  unprepared,  for 
he  looks  into  the  future  and  sees  all  that  ever  will  or 
is  possible  to  transpire.  Not  an  event  ever  can 
take  place,  but  that  is  now,  and  ever  has  been, 
distinctly  before  his  infinite  mind.  How  this  won- 
derful knowledge  perfectly  fits  him  to  be  in  readi- 
ness for  any  event  that  can  take  place  in  any 
world  through  all  the  coming  ages  of  eternity! 
This  knowledge  fits  him  to  see  unerringly  the  best 
possible  end  to  be  secured  by  government,  and  the 
best  system  of  government  to  secure  that  end.  He 
can  see  distinctly,  and  define  unerringly,  his  own 
rights,  and  the  rights  of  all  his  creatures  from  the 
highest  to  the  lowest.  He  can  see  and  understand 
the  wants  of  all  in  all  worlds,  and  the  means  neces- 
sary to  be  used  to  supply  them.  What  wisdom  and 
knowledge  is  here !  It  is  incomprehensible !  This 
knowledge  is  underived ;  it  is  in  himself.  He  is  not 
dependent  on,  nor  indebted  to  any  other  creature 
for  it.  What  other  being  possesses  this  knowledge, 
and  can  bear  comparison  with  God  on  this  point  ? 
Not  one.  All  other  beings  are  limited  in  their 
knowledge  ;  they  are  indebted  to  him  for  what 
they  have,  and  for  all  their  intellectual  powers. 
We  admire  profound  wisdom  in  a. statesman.  In 
God  we  have  it  in  perfection,  and  in  no  other 
being. 


318  GOD'S   EIGHT   TO   GOVERN. 

2.  He  is  omnipresent.  He  is  present  in  all  worlds, 
and  in  every  part  of  the  universe  at  the  same  instant. 
This  is  true  of  him  at  all  times.  This  is  not  true  of 
any  other  being.  No  created  being  could  be  in  two 
places  at  the  same  time.  An  angel  cannot  be  here 
and  in  heaven  at  the  same  moment.  So,  no  being 
in  the  universe  can  compare  with  God  in  this  par- 
ticular. How  this  attribute  fits  him  for  this  impor- 
tant station !  Being  everywhere,  he  can  preside  over 
every  event  in  all  worlds.  He  is  present  to  witness 
all  that  transpires.  All  things  take  place  under  his 
eye,  and  under  his  special  notice.  He  is  present  in 
all  parts  of  the  universe  to  act  at  any  moment  and 
to  meet  any  emergency. 

3.  His  power  is  infinite.  This  power  is  within 
himself.  It  is  not  derived  from  others,  and  cannot 
be  taken  away  by  others.  We  have  some  earthly 
monarchs  whom  we  call  powerful  rulers.  Their 
government  we  denominate  a  strong  government. 
But  what  makes  it  strong  ?  They  manage  to  com- 
bine the  wisdom,  skill,  and  physical  strength  of  other 
men  with  their  own,  to  protect  their  thrones.  But 
man  is  a  changeable  being.  The  men  who  will  pro- 
tect a  throne  to-day,  may  turn  their  weapons  against 
it  to-morrow,  and  drive  its  occupant  into  exile  or 
imprisonment,  or  even  put  him  to  death.  His 
power  is  not  in  himself.  Moreover,  aU  the  power 
he  and  his  subjects  have  is  wholly  derived  from 
God,  and  he  can  take  it  away  any  moment.     With 


GOD'S  RIGHT    TO    GOVERN.  319 

one  glance  of  his  eye  he  can  look  tliem  all  into  eter- 
nity. God  is  not  dependent  upon  any  other  being 
for  his  power,  for  it  is  in  himself,  and  no  being  or 
combination  of  beings,  however  extensive,  can  take 
it  from  him.  He  could  instantly  annihilate  the  whole 
universe  if  they  should  rise  up  against  him.  How 
important  this  attribute  to  govern  this  gi-eat  king- 
dom! No  being  could  successfully  sit  at  the  head 
of  the  universe  without  it,  and  no  being  possesses 
it  but  God.  How  important  to  protect  his  throne 
against  all  combinations  ;  to  protect  and  defend  the 
rights  of  all  his  subjects  ;  when  law  is  violated,  to 
arrest  and  bring  to  trial  and  execute  the  penalty 
of  a  just  law  without  fearing  a  rebellion  that  the 
governing  power  cannot  control!  In  many  govern- 
ments, law  cannot  be  executed  when  violated,  for 
the  want  of  strength  in  the  government  to  control 
the  rebels.  The  rebellious  party  becomes  the  most 
powerful,  and  overturns  the  government.  Place  any 
being,  therefore,  at  the  head  of  the  universe  who 
is  not  infinite  in  power,  and  it  might,  and  doubtless 
would  be  ruined.  Rebellion  might  break  out  that 
could  not  be  controlled,  and  overrun  all  worlds, 
working  infinite  mischief.  But  with  God  at  the 
head,  all  is  safe,  and  no  being  would  be  safe  with- 
out it.  Rebellion  is  already  in  the  universe,  but  an 
Almighty  God  will  control  it,  and  even  cause  the 
wrath  of  the  rebellious  to  praise  him.  That  which 
he  cannot  cause  to  praise  him  he  will  restrain. 


320  GOD'S   RIGHT   TO    GOVERN. 

4.  God  is  unchangeable.  "  He  is  in  one  mind  and 
none  can  turn  him."  A  fickle  government  is  always 
unsafe.  It  advocates  one  thing  as  right  to-day,  and 
condemns  the  same  thing  as  wrong  to-morrow.  Such 
a  government  unsettles  the  confidence  of  its  subjects 
in  their  rulers.  How  true  this  has  been  in  this  nation 
for  a  few  years  past !  Its  fruits  none  can  fail  to  ob- 
serve, who  have  watched  our  national  affairs  with  any 
interest. 

God  being  infinite  in  wisdom,  can  and  does  see 
the  right.  He  takes  his  position  for  the  right,  and 
against  the  wrong,  and  remains  there  unchangeably 
for  eternity.  The  subjects  of  government  know 
where  to  find  him.  They  know  what  and  where 
his  position  will  be  a  million  years  hence.  Such  a 
government  is  stable  and  commands  respect,  as  it  is 
unchangeably  for  right  and  against  all  wrong.  No 
other  being  possesses  this  attidbute.  All  other  beings 
are  limited  in  their  knowledge.  As  new  things  tran- 
spire, a  change  in  their  views  and  feelings  is  pro- 
duced, and  they  will  change  their  conduct.  God 
knows  all  things,  so  there  can  be  nothing  new  to  his 
mind  to  produce  a  change.  All  things  are  safe  in 
such  hands.  His  position,  once  taken  for  holiness 
and  against  sin,  is  eternally  taken.  Such  a  govern- 
ment is  like  himself,  unalterable.  Let  all  beings 
combine  their  inflaence  to  change  his  purposes  and 
it  would  be  fruitless. 

5.  His  moral  character  is  perfection  itself.     While 


GOD'S   RIGHT   TO   GOVERN.  321 

he  is  infinite  in  his  natural  attributes,  he  is  equally 
so  in  his  moral.  He  is  infinite  in  justice,  mercy, 
truthfulness,  goodness,  and  every  other  moral  qual- 
ification which  renders  his  character  infinitely  right 
and  lovely.  Is  he  all  justice  without  mercy  ?  No. 
Is  he  all  mercy  without  justice  ?  No.  Mercy  has 
its  place  in  his  government,  and  justice  has  its  place, 
and  everything  else  that  goes  to  make  up  perfection 
in  character.  He  is  infinite  in  his  loveliness,  holi- 
ness, and  goodness.  He  is  so  perfect  in  his  moral 
character,  that  he  is  infinitely  above  all  temptation 
to  wrongdoing.  This  is  essential  to  sit  at  the  head 
of  such  a  vast  and  sublime  kingdom.  Govern- 
ment affords  many  temptations  to  wrongdoing, 
temptations  to  injustice,  oppression,  and  self-ag- 
grandizement. These  temptations  lead  to  the  sac- 
rifice of  public  interests  to  promote  private  ends. 
Men  become  intoxicated  with  power,  haughty,  and 
overbearing.  There  is  not  a  government  on  earth 
that  has  not  been  led  into  oppressive  and  wicked 
acts.  Place  any  other  being  but  God  at  the  head 
of  the  universe,  and  his  goodness  might  be  over- 
come by  temptation,  and  he  might  be  led  to  wield 
his  power  for  the  destruction  of  public  interests,  in- 
stead of  their  promotion.  But  with  him  we  are  safe. 
He  is  infinitely  above  all  temptation  to  wrong.  What 
being  but  God  is  fit  for  this  station  ?  Not  one.  Not 
ONE.  To  him  all  eyes  should  be  turned,  and  all  hearts 
should  rejoice  to  place  him  on  the  throne  and  fall  at 

VOL.  I.  21 


322  GOD'S   RIGHT   TO   GOVERN. 

his  feet,  and  with  holy  reverence  pray,  thy  kingdom 
COME,  THY  WILL  BE  DONE. 

X.  I  AM  TO  SHOW  THAT  IT  IS  NOT  ONLY  God's 
RIGHT,    BUT    HIS    DUTY    TO    GOVERN. 

1.  He  created  this  great  universe,  which  gives  him 
the  right.  It  was  cqntrived  and  called  into  being  by 
his  wisdom  and  power.  All  the  material  universe  is 
his  in  the  highest  possible  sense,  and  he  has  a  right 
to  dictate  and  control  it.  Every  intelligent  creature 
in  the  universe  is  his.  He  created  body  and  soul, 
and  gave  them  all  their  powers  and  faculties.  They 
are  all  his,  and  he  has  a  right  to  dictate  and  control 
them  in  the  use  of  those  powers.  Can  any  other 
being  claim  such  a  relation  to  the  universe  ?  Not 
one.  Not  one.  This  relation  puts  God  lawfully 
on  the  throne.  No  other  being  can  advance  any 
such  claim  to  the  right  to  govern.  This  right  is 
legitimate  and  cannot  be  called  in  question. 

2.  This  relation  which  God  bears  to  the  universe, 
throws  a  responsibility  upon  him  in  relation  to  its 
welfare  that  cannot  rest  upon  any  other  being.  He 
was  the  cause  of  its  having  a  being,  and  conse- 
quently has  an  interest  in  its  destiny  which  no  other 
being  can  have.  This  responsibility  he  cannot  lay 
off  upon  the  shoulders  of  any  other  being,  and  he 
has  no  wish  to  do  so. 

3.  Public  interest  absolutely  demands  that  God 
should  govern.  If  he  neglects  this  duty,  the  in- 
terests of  this  great  commonwealth  of  worlds  are 


GOD'S   RIGHT  TO   GOVERN.  323 

sacrificed.  There  is  not  another  being  in  the  uni- 
verse fit  for  this  high  station,  and  not  one  who  could 
fill  it  if  he  would.  There  is  not  another  one  who  has 
powers  adequate  to  the  task. 

If  God  should  refuse  to  govern  the  universe,  it 
would  be  utterly  ruined,  and  the  fault  would  partly 
lie  at  his  door.  In  that  case,  such  refusal  on  his 
part  would  be  wrong,  infinitely  wrong,  and  would 
make  him  a  sinner,  an  infinite  sinner.  Will  he  neg- 
lect his  duty  to  the  universe  ?  No,  never !  He 
knows  his  duty  too  well,  and  is  above  temptation 
to  neglect  it. 

4.  The  fact  that  God  does  govern,  settles  the 
question  of  his  right  and  duty.  He  sits  at  the 
head  of  the  universe,  and  proclaims  his  laws  to 
govern  both  mind  and  matter.  This  he  would  not 
do  if  it  were  not  his  place.  He  knows  his  place, 
■and  he  never  will  step  out  of  it.  He  is  so  infinitely 
right,  he  never  will  do  anything  except  what  duty 
requires.  The  fact  that  he  does  it,  is  proof  enough 
that  he  knows  it  is  his  duty  and  place  to  govern ; 
and,  being  infinite  in  knowledge,  he  cannot  be  de- 
ceived. 

The  fact,  therefore,  that  God  does  govern,  settles 
the  question  that  it  is  both  his  right  and  duty. 


324  GOD'S  RIGHT  TO   GOVERN. 


REMARKS. 

1.  With  God  at  the  head  of  the  universe  we  have 
the  highest  possible  guarantee  that  we  shall  have  a 
wise  and  holy  administration.  Not  a  law  will  ever 
emanate  from  his  throne  that  will  be  oppressive  and 
wi'ong.  The  rights  of  all  the  subjects  of  his  govern- 
ment, from  the  highest  to  the  lowest,  will  be  most 
sacredly  guarded  and  protected.  He  understands 
that  one  great  object  of  government  is  to  protect 
the  rights  of  all.  He  will  not  protect  the  rights  of 
some  at  the  expense  of  the  rights  of  others.  Rights 
are  sacred  in  his  eyes,  and  he  will  see  that  they  are 
sacredly  guarded. 

Individuals  who  are  trampling  on  the  rights  of 
any  of  his  creatures  in  this  world,  will  find  them- 
selves most  wofully  disappointed  in  the  future,  if 
they  think  to  escape  with  impunity.  God  knows 
his  duty  to  the  subjects  of  his  government,  and  he 
is  too  upright  to  neglect  it.  His  laws  are,  like  him- 
self, perfect,  pure  and  holy.  His  government  is  the 
result  of  infinite  wisdom  and  goodness. 

2.  God's  right  to  reign  is  universal.  It  extends 
to  all  worlds  and  all  beings.  It  pertains  to  every 
moment  of  a  man's  history,  in  time  and  eternity. 
It  covers  every  condition  in  which  a  man  can  be 
placed,  every  occupation  or  station  he  may  fill, 
from   the   emperor   upon    the  throne,  down  to  the 


GOD'S  RIGHT   TO   GOVERN.  325 

most  degraded  beggar.  It  covers  men  in  an  as- 
sociated capacity,  as  well  as  in  an  individual  ca- 
pacity. Whatever  may  be  their  condition,  state, 
or  employment,  it  is  God's  right  to  dictate  and 
control  them.  They  may  disbelieve  or  deny  this 
right,  but  God  will  hold  them  strictly  accountable 
to  him  for  all  their  conduct.  Some  men  seem  to 
imagine  that  when  attending  to  political  matters, 
and  when  acting  in  the  capacity  of  a  law  maker, 
God  has  no  right  to  dictate  to  them  in  such  sta- 
tions. 

A  little  power  in  the  hands  of  some  men  will 
bloat  them  up,  and  make  them  feel  that  they  are 
above  all  dictation  and  control.  This  is  nothing 
new.  So  Pharaoh  felt,  as  we  have  seen.  So 
other  despots  have  felt,  and  God  has  been  under 
the  necessity  of  resorting  to  severe  measures  to 
teach  them  the  higher-law  doctrine.  God  drove 
Nebuchadnezzar  from  his  throne  and  turned  him 
out  to  grass  for  seven  years,  to  teach  and  make 
him  acknowledge  the  higher-law  doctrine.  Hear 
Daniel  explain  this  matter  to  him;  —  Dan.  iv.  25: 
'•  That  they  shall  drive  thee  from  men,  and  thy 
dwelling  shall  be  with  the  beasts  of  the  field,  they 
shall  make  thee  to  eat  grass  as  oxen,  and  they 
shall  wet  thee  with  the  dew  of  heaven,  and  seven 
times  shall  pass  over  thee,  till  thou  know  that  the 
Most  High  ruleth  in  the  kingdom  of  men,  and  giveth 
it  to  whomsoever  he  willP 


326  GOD'S   RIGHT   TO   GOVERN. 

These  were  severe  measures  to  humble  the  pride 
of  a  haughty  monarch,  but  they  were  effectual  and 
brought  him  to  his  senses.  Hear  him,  after  this 
course  of  discipline;  —  Dan.  iv.  37:  "  Now  I  Nebu- 
chadnezzar praise  and  extol  and  honor  the  King  of 
heaven,  all  whose  works  are  truth,  and  his  ways 
judgment:  and  those  that  walk  in  pride  he  is  able 
to  abase." 

Thus  God  humbled  his  heart,  and  made  him 
acknowledge  his  right  to  dictate  to  men  in  au- 
thority. It  would  probably  be  a  blessing  to  this 
nation,  if  God  should  turn  out  to  grass,  not  only 
seven  years,  but  during  life,  some  of  its  lordly  legis- 
lators, unless  they  can  learn  that  he  has  a  right  to 
dictate,  and  that  they  are  accountable  to  him  for 
every  law  they  enact;  that  it  is  his  place  to  rule 
and  dictate  to  legislative  bodies,  and  their  duty  to 
submit,  and  see  to  it,  that  they  enact' no  law 
not  in  strict  subjection  and  perfect  harmony  with 
the  law  of  God. 

3.  This  right  and  duty  of  God  to  reign,  carries 
along  with  it  a  corresponding  duty  on  the  part  of 
all  beings  to  submit  to  his  authority  and  obey  all 
his  requirements.  We  should  study  his  word  with 
care,  to  know  and  understand  all  his  claims,  and 
then  make  it  the  delight  of  our  hearts  to  do  his 
will.  To  call  in  question  his  authority  to  govern, 
is  wicked ;  to  refuse  to  obey  any  one  of  his  re- 
quirements, is  open  rebellion. 


GOD'S   KIGHT   TO    GOVERN.  327 

4.  Raising  rebellion  against  this  right  of  God  to 
reign,  is  sin.  A  sinful  heart  is  not  willing  to  let 
God  dictate ;  it  wants  its  own  way,  and  is  resolved 
to  have  it.  But  remember  God  is  upon  the  throne, 
—  he  is  rightfully  and  lawfully  there,  and  you  must 
submit  or  take  the  consequences. 

5.  Sinner,  remember  you  are  under  God's  govern- 
ment, and  you  cannot  escape  from  his  dominions. 
He  will  hold  you  accountable  for  yom:  conduct, 
whether  you  like  it  or  not.  You  oug-ht  to  like  it. 
You  ought  to  love  his  reign.  The  highest  interests 
of  the  universe  demand  that  he  should  reign.  When 
you  oppose  it  at  heart,  you  are  opposed  to  the  best 
interests  of  the  universe.  How  wicked  such  a  state 
of  heart  must  be !  Stop !  look  at  yourself  for  a 
moment.  How  little  interest  you  have  felt  in 
God's  right  to  reign !  Perhaps  you  have  been  so 
indifferent  about  it,  you  have  not  examined  that 
right  in  all  your  life.  How  indifferent  you  are  to- 
day !  How  you  trample  upon  his  authority  and 
defy  his  power !  He  will  take  you  in  hand  at  an- 
other day !  In  this  state  of  rebellion  and  indif- 
ference you  are  hastening  to  his  bar.  How  you 
will  tremble  when,  at  the  judgment,  he  asserts  and 
defends  his  right  to  govern !  Will  you  not  repent 
of  this  wicked  state  of  heart  now  ?  Confess  it 
all  to  him  and  ask  forgiveness,  and  henceforth 
vote  him  upon  the  throne  of  your  heart,  give  him 


328  GOD'S   RIGHT   TO   GOVERN. 

his  place  as  King  and  Lawgiver,  and  take  your  place 
at  his  feet. 

What  say  you ;  will  you  do  it  ?  Let  that  soul 
cry  out  to  God  now,  "  Tky  kingdom  come.  Thy 
king-do7n  come  in  me.  Thy  will  be  done  by  me 
henceforth  and  forever.     Amen." 


X. 

THE  JUDGMENT-DAY. 

■  When  the  son  of  man  shall  come  in  his  glory,  and  all  the  holy 
angels  Avith  him,  then  shall  he  sit  upon  the  throne  of  his  glory :  and 
before  him  shall  be  gathered  all  nations  :  and  he  shall  separate 
them  one  from  another,  as  a  shepherd  divideth  his  sheep  from  the 
goats  :  and  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats 
on  the  lefb.  Then  shall  the  King  say  unto  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world :  for  I  was  an  hungered,  and 
ye  gave  me  meat :  I  was  thirsty,  and  ye  gave  me  drink  :  I  was  a 
stranger,  and  ye  took  me  in  :  naked,  and  ye  clothed  me :  I  was 
sick,  and  ye  visited  me :  I  was  in  prison,  and  ye  came  unto  me. 
Then  shall  the  righteous  answer  him,  saying,  Lord,  when  saw  we 
thee  an  hungered,  and  fed  thee  ?  or  thirsty,  and  gave  thee  drink  ? 
when  saw  we  thee  a  stranger,  and  took  thee  in  ?  or  naked,  and 
clothed  thee '?  or  when  saw  we  thee  sick,  or  in  prison  and  came 
unto  thee  ?  And  the  King  shall  answer  and  say  unto  them, 
Verily  I  say  unto  you,  inasmuch  as  ye  have  done  it  unto  one  of 
the  least  of  these  my  brethren,  ye  have  done  it  unto  me.  Then 
shall  he  say  also  unto  them  on  the  left  hand,  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his  angels : 
for  I  was  an  hungered,  and  ye  gave  me  no  meat :  I  was  thirsty,  and 
ye  gave  me  no  drink :  I  was  a  stranger,  and  ye  took  me  not  in  : 
naked,  and  ye  clothed  me  not :  sick,  and  in  prison,  and  ye  visited 
me  not.  Then  shall  they  also  answer  him,  saying.  Lord,  when  saw 
we  thee  an  hungered,  or  athirst,  or  a  stranger,  or  naked,  or  sick, 


330  THE  JUDGMENT-DAY, 

or  in  prison,  and  did  not  minister  to  thee  ?  Then  shall  he  answer 
them,  saying,  Verily  I  say  unto  you,  inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  unto  me.  And  these  shall 
go  away  into  everlasting  punishment :  but  the  righteous  into  life 
eternal.  —  Matt.  xxv.  31-46. 

1.     ITS     APPOINTMEXT.       2.     ITS    OBJECTS.       3.     ITS    MAGNITUDE 
AND    RESULTS. 

The  theme  of  discourse  suggested  by  this  portion 
of  divine  truth,  is  one  of  deep  solemnity  and  impor- 
tance. It  calls  our  attention  to  one  of  the  great 
events  connected  with  this  world's  history.  This 
event  is  yet  future,  but  is  clearly  revealed  in  the 
Bible,  and  made  certain  by  the  unalterable  purpose 
of  Jehovah. 

A  day  of  retribution  is  a  topic  to  which  we  often 
refer  in  our  conversation  and  intercourse  with  each 
other  ;  and  yet  how  few,  if  any,  have  a  realizing 
sense  of  the  fearful  things  that  hang  on  the  decisions 
of  such  an  hour.  The  ushering  in  of  this  day  will 
be  the  closing  up  of  time  to  earth,  and  the  introduc- 
tory scene  to  eternity.  It  is  earth's  reckoning-day. 
The  deeds  of  time  must  now  be  unfolded  and  re- 
viewed by  a  scrutinizing  God.  His  decision  in  rela- 
tion to  the  merit  or  demerit  of  each  heart  will  now 
be  made  known,  and  fix  the  character  and  doom  of 
each  and  every  individual  forever.  At  this  hour  He 
will  call  the  universe  together,  and  in  their  presence 
give  them  such  an  exhibition  of  Himself,  by  unfold- 
ing and  defending  the  great  principles  of  his  govern- 


THE  JUDGMENT-DAY.  331 

ment,  as  will  make  heaven  shout  for  joy  and  all 
hell  groan  with  unutterable  anguish.  To  this  sol- 
emn hour  we  are  all  rapidly  hastening,  and  yet  how 
careless  in  relation  to  its  results !  Let  us  pause  for 
a  season,  and  think.  "  Day  of  Judgment,  Day  of 
Wonders  I "  Oh,  what  a  day !  It  is  the  day  of 
days.  Sinner,  sinner,  think,  oh,  think  !  You  are  in- 
terested in  that  day,  whether  you  believe  it  or  not. 
You  must  be  there  ;  you  cannot  escape.  God  will 
send  his  angel  for  you,  and  you  must  appear  and 
take  your  seat  before  your  judge.  But  oh,  you  are 
not  prepared  for  that  fearful  moment !  You  are  a 
condemned  criminal.  You  have  violated  the  law  of 
Him  who  will  then  be  your  judge.  You  have  also 
rejected  his  mercy,  and  despised  all  his  reproof.  Up 
to  this  very  hour,  you  have  perseveringly  refused 
to  be  saved  by  the  only  system  that  can  rescue  a 
sinner  from  the  storm  of  divine  wrath  gathering 
over  the  path  you  dare  to  tread.  Stop,  poor  sinner  ; 
STOP  AND  THINK.  Remember  this  short  but  infi- 
nitely  important  sentence,  Day  of  Judgment  !  May 
God  your  judge  write  it  upon  your  inmost  soul,  and 
never  suffer  you  to  lose  sight  of  it  until  you  repent 
and  prepare  for  that  great  event.  To  impress  your 
minds  with  the  importance  of  this  gi-eat  theme,  let 
me  have  your  undivided  attention  to  the  considera- 
tion of  the  following  propositions :  — 

I.  I  will  show  that  God  has  appointed  a  day  to 
judge  this  world  in  righteousness. 


332  THE   JUDGMENT-DAY. 

II.  I  will  notice  some  of  the  objects  to  be  accom- 
plished by  such  an  event. 

III.  I  will  call  your  attention  to  some  things  that 
will  transpire  in  connection  with  that  day,  which  will 
truly  render  it  a  great  day. 

I.  First,  then,  I  am  to  show  that  God  has  ap- 
pointed A  DAY  TO  JUDGE  THE  WORLD  IN  RIGHTEOUS- 
NESS. 

In  proof  of  this  truth,  I  submit  the  following 
things:  1.  A  judgment-day  is  one  of  the  necessary 
elements  of  moral  government.  By  a  necessary  ele- 
ment of  government,  I  mean  there  can  be  no  moral 
government  without  it.  Look  for  a  moment  at  what 
such  a  government  implies.  Among  other  things, 
it  implies  the  following  :  1.  A  moral  governor. 
2.  Moral  subjects  to  be  governed.  3.  Moral  law 
to  govern  such  subjects.  4.  A  day  set  apart  to  call 
criminals  to  an  account,  and  to  execute  the  penalty 
of  law  upon  transgressors.  There  can  no  more  be 
a  moral  government,  that  amounts  to  anything,  with- 
out a  judgment-day,  than  there  can  be  a  moral  gov- 
ernment without  law.  One  is  just  as  essential  as 
the  other.  Take  away  your  courts  of  justice  from 
this  commonwealth,  which  are  but  judgment-days, 
and  let  the  people  trample  upon  law  without  calling 
them  to  an  account,  and  what  becomes  of  your  gov- 
ernment ?  Every  reflecting  mind  must  see  that  you 
have  a  government  only  in  name,  but  not  in  reality. 
AU  your  machinery  for  enacting  and  promulgating 


THE  JUDGMENT-DAY.  333 

law,  under  such  circumstances,  is  a  mere  shatn. 
What  does  law  amount  to,  if  the  rebellious  are 
never  called  to  an  account  ?  Adopt  such  a  course 
of  procedure,  and  the  people  are  without  govern- 
ment. Now,  what  would  be  true  as  touching  this 
matter  under  a  human  government,  would  be  equally 
true  under  a  divine.  Consequently,  the  doctrine  of 
a  day  of  judgment  stands  or  falls  with  the  doctrine 
of  a  moral  government.  Those,  therefore,  who 
would  blot  out  this  doctrine  from  the  Bible  would 
strip  the  government  of  God  of  one  of  its  necessary 
attributes,  and  render  it  perfectly  powerless  to  pro- 
tect public  interests.  It  is  not  surprising,  however, 
that  sinners  and  hypocritical  professors  hate  a  day 
of  judgment,  and  would  gladly  overthrow  this  great 
truth.  They  are  violators  of  the  divine  law,  and  are 
unwilling  to  believe  they  must  be  called  to  an  ac- 
count, and  meet  its  fearful  penalty.  They  feel,  in 
relation  to  God's  government,  as  criminals  feel  in 
relation  to  human  government.  There  are  multi- 
tudes of  criminals  on  earth,  who  would  sweep  from 
the  world  every  judicial  tribunal,  and  hurl  them  all 
to  tlie  winds,  rather  than  submit  to  have  their  crimes 
exposed,  and  be  punished  according  to  their  deserts. 
And  the  same  spirit  reigns  in  the  breast  of  man 
towards  God's  great  reckoning  day.  This  spirit 
manifests  itself  in  the  efforts  that  some  make  to 
reason  themselves  and  others  into  the  belief  that  the 
judgment  is  past,  or  that  the  human  family  are  now 


334  THE   JUDGMENT-DAY. 

standing  before  all  the  judgment-seat  there  is.  Poor, 
deluded  men  !  How  your  hopes  will  vanish  when 
you  start  up  from  the  grave,  and  behold  Christ  com- 
ing in  the  clouds  of  heaven,  and  you  compelled  to 
stand  before  that  great  white  throne  !  What  a  mo- 
ment !  What  a  moment  to  the  man  whose  delusion 
will  then  be  broken  up  in  an  instant  by  the  blast  of 
the  last  trumpet! 

2.  A  future  judgment  is  evident  from  the  fact  that 
God  does  not  distribute  rewards  and  punishments  in 
this  life.  God  has  seen  fit,  in  infinite  kindness,  to 
place  the  human  family  under  a  just  and  good  law, 
and  to  .  hold  them  accountable  for  their  conduct. 
That  law  they  have  most  wickedly  violated.  This, 
none  will  pretend  to  call  in  question.  Under  such 
circumstances  the  Ruler  of  the  universe  must  call 
rebellious  man  to  an  account  in  this  world  or  in  a 
future  state,  or  justice  is  sacrificed,  and  God's  au- 
thority is  trampled  upon  with  impunity.  The  ques- 
tion therefore  arises :  Does  God  call  men  to  an 
account  in  this  world,  and  deal  with  them  in  this 
state  of  being  according  to  the  strict  and  stern  de- 
mands of  law  and  justice  ?  If  not,  he  most  cer- 
tainly will  do  it  hereafter,  unless  they  secure 
pardon  by  the  system  of  grace,  and  even  then 
they  are  not  to  escape  the  judgment.  Is  this  state 
of  being  then  a  state  of  rewards  and  punishments? 
To  this  question  I  answer,  unhesitatingly,  no.  And 
with  this  simple  denial  I  might  suffer  the  point  in 


THE  JUDGMENT-DAY.  335 

dispute  to  rest  until  those,  who  have  the  affirmative 
of  the  question,  present  some  proof  to  show  that  this 
world  is  a  state  of  retribution.  But  I  will  not  leave 
the  matter  in  controversy  here.  I  will  call  your  at- 
tention to  some  difficulties  that  should  be  well  pon- 
dered, before  you  embrace  the  absurd  doctrine  that 
God  is  dealing  out  to  men  in  this  world  their  full 
measure  of  justice. 

First,  then,  I  remark,  that  to  me  the  Bible  most 
clearly  teaches,  that  immediately  after  the  fall  God 
introduced  the  Gospel  system  to  save  men.  From 
that  hour  the  human  race  have  been  under  a  merci- 
ful dispensation.  The  Gospel  offers  pardon,  through 
the  death  of  Christ,  to  all  who  will  repent  and  return 
to  obedience.  It  consequently  lays  over  for  this  life 
the  execution  of  the  penalty  of  a  violated  law. 
Doubtless  this  is  done  to  give  the  sinner  .sufficient 
time  to  think  and  make  up  his  mind  whether  he 
will  comply  with  these  most  reasonable  terms,  and 
be  pardoned  and  savecl,  or  whether  he  will  reject 
this  offer  of  grace,  and  throw  himself  back  upon  law 
to  take  justice  without  mercy  at  the  hand  of  his 
Maker  at  a  coming  judgment.  This  suspension  of 
penalty  is  further  designed  to  give  God  an  o})por- 
tunity  to  use  all  suitable  means  to  induce  the  hu- 
man race  to  repent  and  accept  of  this  offer  of  grace. 
To  carry  this,  his  noble  purpose,  into  effect,  he  has 
commissioned  his  ministers  to  proclaim  pardon  and 
salvation  through  the  death  of  his  Son  to  all  the  na- 


336  THE    JUDGMENT-DAY. 

tions  of  the  earth,  and  this  proclamation  is  to  be 
continued  until  the  closing  up  of  time.  Now  while 
pardon  is  being  offered,  and  the  sinner  is  having  a 
day  of  grace  to  decide  whether  he  will  comply  with 
these  terms  and  live,  God  is  not  at  the  same  time 
executing  the  penalty  upon  the  criminal.  This  offer 
of  mercy  necessarily  holds  back  the  execution  of  the 
penalty  until  the  offer  is  withdrawn.  Therefore, 
from  the  nature  of  the  case,  this  world  cannot  be  a 
place  of  rewards  and  punishments.  This  is  mercy's 
world.  It  is  the  place  where  she  has  introduced  her 
most  costly  sacrifice  to  save  man,  and  where  she 
exhausts  every  consistent  means  to  reform  and  save 
the  human  race.  Then  comes  the  judgment ;  then 
comes  the  day  of  righteous  retribution. 

The  above  constitutes  one  difficulty,  which  must 
be  removed  before  we  can  consistently  believe  that 
God  is  dealing  with  men,  here,  according  to  their 
deserts. 

The  second  difficulty  that  lies  in  the  way  of  our 
belief  of  such  a  doctrine,  is  the  following:  The 
Bible  calls  upon  us  to  believe  in  a  long-suffering 
God.  The  long-suffering  of  the  Deity  is  one  of 
those  traits  of  character  which  stands  out  prominent 
in  every  part  of  its  sacred  pages.  Its  exercise  is  a 
noble  exhibition  of  the  great  heart  of  Jehovah. 
What  would  become  of  the  human  race  if  they 
were  deprived  of  such  a  God?  In  their  condition 
he  is  just  the  God  they  need.     Now  a  doctrine  that 


THE   JUDGMENT-DAY.  337 

takes  from  God  this  trait  of  character  is  a  false 
doctrine,  or  the  Bible  bears  false  testimony.  A  man 
who  believes  in  and  worships  a  God  who  is  not  a 
long-suffering  God,  is  not  worshipping  the  God  of 
the  Bible.  Let  us  look  this  matter  fully  in  the  face, 
then,  before  we  embrace  a  doctrine  that  strips  the 
Deity  of  this  noble  trait  of  character.  Now  I  affirm 
that  the  doctrine,  which  teaches  that  God  punishes 
men  here  according  to  their  deserts,  takes  entirely 
away  the  long-suffering  of  the  Holy  One.  That 
doctrine  teaches  that  he  smites  the  transgressor  as 
soon  as  he  sins,  and  to  the  fullest  desert  of  his 
crimes.  Now,  admitting  that  to  be  true  for  a  mo- 
ment, I  ask  when  and  where  and  how  in  that  case 
does  he  exercise  long-suffering  towards  one  solitary 
individual  of  the  human  race  ?  It  is  false  and  ab- 
surd to  pretend  it.  Consequently,  the  doctrine  that 
God  punishes  men  to  the  full  desert  of  their  crimes 
as  they  pass  along  through  this  life,  and  the  doctrine 
that  God  is  long-suffering,  are  perfect  antipodes. 
They  contradict  each  other,  and  cannot  both  be 
true.  Now  it  is  for  you  to  decide  which  doctrine 
you  will  embrace,  and  whether  you  will  love,  rev- 
erence, and  worship  the  God  of  the  Bible  or  an 
anti-Bible  God.  A  man  whose  object  is  truth  will 
not  be  long  in  making  his  selection. 

The  third  difficulty  in  the  way,  that  must  be  re- 
moved before  we  can  believe  in  the  doctrine  under 
consideration,  is  the  fact  that  it  contradicts  some 

VOL.  I.  22 


338  THE  JUDGMENT-DAY. 

other  plain  declarations  in  the  word  of  God.  For 
brevity's  sake  I  will  call  your  attention  to  two  only. 
Referring  to  the  state  of  things  in  this  world,  Eccle- 
siastes  ix.  2,  affirms :  "  All  things  come  alike  to 
all :  there  is  one  event  to  the  righteous,  and  to  the 
wicked ;  to  the  good,  and  to  the  clean,  and  to  the 
unclean  ;  to  him  that  sacrificeth,  and  to  him  that 
sacrificeth  not :  as  is  the  good,  so  is  the  sinner ;  and 
he  that  sweareth,  as  he  that  fcareth  an  oath." 

Again,  Ecclesiastes  viii.  11 :  "  Because  sentence 
against  an  evil  work  is  not  executed  speedily,  there- 
fore the  heart  of  the  sons  of  men  is  fully  set  in  them 
to  do  evil." 

These  passages  teach  the  three  following  things, 
viz  :  — 

1.  All  things  come  alike  to  all  in  this  life,  —  that 
is,  that  God  is  not,  in  this  world  under  the  merciful 
dispensation,  rewarding  men  according  to  their  de- 
serts. 

2.  That  sentence  against  an  evil  worker,  in  other 
words,  the  penalty  of  a  violated  law,  is  not  speedily 
executed,  but  is  laid  over  for  the  time  being. 

3.  In  consequence  of  this  delay,  the  wicked  have 
become  bold,  obstinate,  and  settled  in  their  purpose 
to  do  evil.  They  have  abused  this  kindness  and 
mercy  on  the  part  of  God,  and  perverted  it  to  their 
ruin. 

These  doctrines  are  plainly  taught  in  the  above 
passages,  and  they  most  conclusively  contradict  the 


THE  JUDGMENT-DAY.  339 

whole  theory,  that  this  world  is  a  state  of  retribu- 
tion. If  we  embrace  that  theory  we  must  disbelieve 
this  plain  teaching  of  the  word  of  God. 

Now  the  question  arises,  which  will  you  believe  ? 
The  teachings  of  the  Bible,  or  the  theory  that  plainly 
contradicts  it  ?  That  theory  teaches  that  sentence 
against  an  evil  work  is  speedily  executed.  The 
Bible  declares  it  is  not.  Which  will  you  adopt  as 
your  faith  ?     Make  your  choice  again. 

Fourth.  If  we  look  at  facts  as  they  are  daily  spread 
out  before  us  in  the  history  of  this  world,  we  find 
another  formidable  objection  to  the  theory  that  sin 
is  punished  in  this  life,  and  that  virtue  is  rewarded 
this  side  the  grave.  Take  one  specimen  from  our 
own  beloved  land,  which  we  hold  up  to  the  world 
as  a  land  of  liberty.  Let  us  look  in  upon  the  do- 
minions of  slavery  for  a  moment,  where  a  man  must 
be  a  large  slaveholder  in  order  to  be  a  first  class 
gentleman  and  rank  high  in  society.  Behold  that 
professed  owner  of  human  beings !  Mark  how  his 
eyes  stand  out  with  fatness,  and  he  has  all  that  heart 
can  desire  I  Well  may  the  Bible  affirm  concerning 
such  beings,  "these  are  the  ungodly,  who  prosper  in 
the  world."  They  live  at  ease,  journey  at  pleasure, 
roll  in  the  lap  of  luxury,  riot  in  their  wickedness, 
and,  in  the  language  of  Job,  "  They  send  forth  their 
little  ones  like  a  flock,  and  their  children  dance." 
They  hate  God  and  everything  that  is  good.  But, 
ah  I  look  again.     Behold  that  slave  bending  low  at 


340  THE  JUDGMENT-DAY. 

his  couch,  and  cringing  like  a  whipped  spaniel  at  his 
feet.  He  is  a  victim  of  his  selfishness,  tyranny,  and 
love  of  power.  His  lordly  master  has  robbed  him 
of  his  liberty,  his  time,  his  right  to  be  educated  and 
worship  God  according  to  the  dictates  of  his  own 
conscience.  He  has  torn  from  his  embrace  his  wife 
and  children,  his  only  remaining  earthly  comforts,  and 
sold  them  to  the  speculator  in  human  flesh,  and  they 
are  now  to  be  separated,  no  more  to  meet  on  earth. 
Behold  that  downcast  look,  that  agonizing  counte- 
nance, that  beating  heart  and  heaving  breast,  and 
those  streaming  eyes,  as  he  bids  them  a  long  and 
final  adieu,  and  turns  away  to  weep  out  his  life. 
Truly  he  is  a  man  of  sorrows  and  acquainted  with 
grief.  His  whole  life  is  rendered  wretched  by  the 
cruelty  and  injustice  of  a  fellow-man.  Now,  is  this 
an  overdrawn  picture  ?  No  one  conversant  with 
facts  will  pretend  to  deny  that  we  have  thousands 
of  such  cases  in  this  land,  which  shouts  Liberty  ! 
Liberty  !  loud  enough  to  be  heard  from  centre  to 
circumference.  The  world  is  now  and  ever  has  been, 
since  the  fall,  full  of  such  specimens.  "Wickedness 
has  rioted,  reigned,  and  triumphed  here  for  more 
than  six  thousand  years.  I  would  this  were  the 
only  land  where  such  facts  were  to  be  found,  but 
alas !  this  is  not  true ;  villains  have  plotted  to- 
gether to  grasp  the  reins  of  government  in  the 
different  nations  of  the  earth,  and  have  rode  to 
thrones   and   stations  of  power   over   the   mangled 


THE  JUDGMENT-DAY.  341 

bodies,  and  amid  the  groans  and  anguish  of  their 
dying  fellow-men,  whose  lives  they  have  wickedly 
sacrificed  to  promote  their  own  wealth,  ambition, 
and  aggrandizement,  and  that  of  their  families. 
In  fact  such  rascals  have  managed  to  crush  out  and 
trample  upon  the  rights  of  the  great  mass  of  human 
beings  in  every  age  of  the  world,  and  they  have  used 
their  fellows  as  mere  tools  and  beasts  of  burden  to 
promote  their  own  ends.  No  man  conversant  with 
history  can  call  in  question  this  position. 

The  good,  the  pious,  the  lovers  of  liberty  and  of 
mankind,  the  praying  ones  of  earth,  have  been  be- 
lied, abused,  slandered,  persecuted,  imprisoned,  tor- 
tured, and  put  to  death  by  the  thousand,  so  that  a 
Paul  could  justly  exclaim,  "  if  in  this  life  only  we 
have  hope  in  Christ  we  are  of  all  men  most  misera- 
ble." Now  in  view  of  these  facts  I  ask,  where  is  an 
avenging  God  if  this  is  a  state  of  retribution  ?  What 
becomes  of  his  justice  ?  No  being  could  have  con- 
fidence in  his  administration  for  a  moment,  if  he  is 
dealing  with  men  here  according  to  their  deserts. 
Now  I  believe  the  foregoing  difficulties  are  perfectly 
fatal  to  the  theory  that  God  punishes  and  rewards 
men  in  this  world.  Consequently  a  future  judgment 
is  necessary  to  set  this  matter  right,  and  vindicate 
his  character  as  a  just  moral  governor. 

Thus  far  in  this  discussion  I  have  been  giving  you 
the  testimony  of  reason  upon  this  grave  point.  I 
now  call  your  attention  to  the  direct  testimony  of 


342  THE  JUDGMENT-DAY. 

the  Bible  in  proof  of  a  future  day  of  judgment. 
What  saith  the  Scriptures  upon  this  point  ?  To  the 
law  and  to  the  testimony,  for  if  we  speak  not  accord- 
ing to  them,  it  is  because  there  is  no  light  in  us. 
For  the  sake  of  brevity,  I  shall  cite  but  a  few  out  of 
many  passages  that  might  be  brought  forward  under 
this  head.  1.  Then  let  us  look  at  Rom.  xiv.  10 : 
"  For  we  shall  all  stand  before  the  judgment-seat 
of  Christ."  But  how  stand  before  the  judgment- 
seat,  if  there  is  no  judgment-day  ?  Here  is  the 
solemn  fact  revealed,  that  there  is  a  judgment-seat, 
and  that  we  must  all  stand  at  that  great  tribunal. 
Notice  the  language.  It  does  not  read  we  do  all 
stand  before  the  judgment-seat  of  Christ  now,  as 
some  would  vainly  have  us  believe.  How  the  sin- 
ner, who  hates  the  doctrine  of  a  future  judgment, 
would  gladly  think  that  he  is  now  before  all  the 
judgment-seat  there  is.  Poor  man,  why  so  infinitely 
foolish  as  to  wish  to  deceive  yourself  on  this  grave 
point  ? 

Read  again,  and  may  God  write  upon  your  in- 
most soul,  as  with  the  pen  of  a  diamond,  these  dread 
words :  "  We  shall  all  stand  before  the  judg- 
ment-seat OF  Christ."  Then  remember  that  verse 
12  gives  you  the  object  of  this  standing  at  the 
judgment :  So  that  every  one  of  us  shall  give 
account  of  himself  to  God.  Here  is  the  reckonins: 
day  for  earth's  conduct.  Yes  it  will  come.  He 
shall  give  an  account  of  himself  to   God.     Notice 


THE  JUDGMENT-DAY.  343 

the  language,  he  shall  give  an  account  of  himself  io 
God.  Not  for  his  neighbor,  but  for  himself.  He 
could  not  control  his  neig-hbor^s  conduct,  but  he 
could  control  his  own.  Each  shall  give  an  account 
for  the  influence  he  could  have  exerted  for  good,  and 
for  the  influence  he  did  exeTt  for  evil,  —  which  settles 
the  question  of  individual  responsibility.  Another 
thing  should  be  noticed.  This  account  is  to  be 
given  to  God.  This  reckoning  is  to  be  with  your 
Maker,  the  infinitely  Holy  One,  against  whom  you 
have  so  often  sinned. 

Remember  he  is  not  a  being  who  can  be  deceived, 
nor  a  man  who  can  be  bribed  to  connive  at  your 
iniquity.  Neither  can  you  escape  his  judgment. 
You  must  appear  and  answer  to  your  name,  and 
receive  your  fearful  doom. 

2.  Let  us  look  at  Acts  xvii.  31 :  "  Because  he  hath 
appointed  a  day,  in  the  which  he  will  judge  the 
world  in  righteousness  by  that  man  whom  he  hath 
ordained."  This  passage  teaches  that  a  special  day 
has  been  set  apart,  by  the  particular  appointment  of 
God,  to  try  criminals  who  have  sinned  against  their 
Maker  in  this  earthly  state ;  and  this  day  is  repre- 
sented as  being  in  the  future,  —  which  harmonizes 
with  other  portions  of  truth  which  we  have  exam- 
ined. Particular  attention  should  be  given  to  the 
expression  "  In  the  which  he  will  judge  the 
WORLD."  On  this  eventful  day  the  world  are  to 
be  assembled  for  trial.     Such  an  assembling  of  the 


344  THE   JUDGMENT-DAY. 

world  never  has  taken  place,  and  never  can  until  the 
last  individual  of  the  human  family  has  commenced 
his  existence.  Then  the  world  can  be  assembled 
for  trial,  and  not  before.  How  foolish  therefore  to 
hope  that  such  an  event  is  past,  when  the  very 
phraseology  of  the  passage  under  consideration 
settles  the  question,  that  from  the  nature  of  the  case 
it  must  be  future. 

Another  thought  in  the  text  should  be  observed : 
"  He  is  to  judge  the  world  in  righteous?iess."  Yes, 
says  the  sinner,  I  am  thankful  I  am  to  be  judged 
by  a  righteous  being.  You  and  all  other  beings 
ought  to  rejoice  in  a  fact  so  vastly  important.  But 
you  should  remember,  moreover,  that  that  is  a  fearful 
ti'uth  for  you.  Pause  for  a  moment  and  think,  —  you 
have  done  what  ?  You  have  deliberately  and  volun- 
tarily violated  a  law  that  is  infinitely  wise  and  good, 
the  penalty  of  which  is  now  suspended  over  your 
guilty  head.  God  has  opened  a  way  by  which  you 
can  be  safely  and  honorably  pardoned,  if  you  will 
comply  with  the  reasonable  terms  of  the  Gospel. 
He  has  given  you  time  to  repent,  and  besought  you 
with  all  the  compassion  of  a  God,  that  you  would 
cease  your  rebellion  against  his  good  government, 
and  fly  to  Christ  and  live.  Now,  how  have  you 
treated  this  kindness  on  the  part  of  your  Maker  ? 
You  have  deliberately  rejected  every  overture  of 
mercy,  and  perseveringly  refused  to  be  saved  by 
grace.     In  this  condition  you  are  hastening  to  the 


THE   JUDGiMENT-DAY.  345 

judgment  to  be  judged  in  righteousness.  But  re- 
ujeniber,  a  righteous  judgment  will  hurl  your  guilty 
isoid  into  a  deep  and  damning  HELL,  "-where  their 
worm  dieth  not,  and  the  fire  is  not  quenched."  One 
thought  more  and  I  will  dismiss  this  passage. 

He  is  to  judge  the  world  "  by  that  man  whom  he 
hath  ordained,^''  And  who  is  that  man  ?  It  is  Christ, 
your  compassionate  Redeemer.  It  is  the  same  being 
who  spent  his  w^liole  life  in  doing  good  to  this  un- 
grateful world.  It  is  that  Christ  who  was  wick- 
edly arraigned  at  the  bar  of  man,  charged  with 
being  an  impostor,  when  he  had  given  the  world  un- 
answerable evidence  that  he  was  sent  from  God  for 
their  special  good.  He  was  tried  by  man,  con- 
demned on  false  testimony,  or  rather  without  testi- 
mony, and  publicly  executed  as  a  malefactor.  That 
is  the  being  who  is  to  be  your  judge.  It  is  not  sur- 
prising, therefore,  that  when  he  makes  his  appear- 
ance, the  Bible  represents  the  wicked  as  crying  to 
the  rocks  and  mountains  to  fall  upon  them,  to  hide 
them  from  the  face  of  this  righteous  being  whom 
they  have  so  wickedly  abused.  How  can  they  look 
such  a  being  in  the  face  ?  The  thought  that  will 
then  rush  into  their  minds,  that  they  must  now  come 
to  his  bar,  while  their  destiny  for  a  long  eternity  is 
in  his  hands,  would  naturally  fill  them  with  the 
greatest  possible  consternation.  The  being  for 
whose  blood  they  had  most  unrighteously  clamored, 
and    concerning   whom    they  had    cried  out.   Away 


346  THE  JUDGMENT-DAY. 

with  this  fellow  from  the  earth,  "  crucify  him,  cru- 
cify HIM,"  is  now  to  ascend  the  Throne.  With 
what  trembling  fear  the  sinner  will  approach  the  tri- 
bunal of  such  a  judge !  But  is  he  not  merciful  ? 
asks  the  sinner.  He  is,  but  that  mercy  you  have 
rejected,  and  refused  to  be  saved  by  its  terms.  You 
have  thrown  yourself  back  upon  law,  and  he  now 
comes  to  deal  with  you  according  to  law.  His  right- 
eous decision  will  blot  out  your  last  hope,  and  con- 
sign you  over  to  the  great  prison-house  of  the 
universe,  for  safe  keeping  during  a  long  eternity. 
One  passage  more,  with  but  little  comment,  and 
then  I  wiU  hasten  to  another  branch  of  this  sub- 
ject. Let  us  look  at  2  Cor.  v.  10 :  "  For  we 
must  all  appear  before  the  judgment-seat  of 
Christ ;  that  every  one  may  receive  the  things  done 
in  his  body,  according  to  that  he  hath  done,  whether 
it  be  good  or  bad."  We  must  appear  before  this 
high  court  of  heaven.  By  earthly  courts  we  fre- 
quently have  a  process  served  upon  us,  commanding 
us  to  appear  at  such  a  time  and  place,  to  answer  to 
such  and  such  charges  that  have  been  preferred 
against  us  by  our  fellows.  Sinner,  God,  the  mighty 
God  will  soon  send  his  officers  to  serve  a  process 
upon  you  to  appear  at  the  supreme  court  of  the  uni- 
verse, to  meet  the  charge  of  rebellion  against  Jeho- 
vah's laws,  and  rejecting  the  Gospel  of  his  Son. 
That  command  you  must  obey.  That  will  be  a 
searching  investigation,  but  we    must   all  meet  it. 


THE  JUDGMENT-DAY.  347 

Please  observe  that  this  passage  affirms  again  that, 
at  that  hour,  you  are  to  be  dealt  with  and  rewarded 
for  the  things  done  in  the  body  ;  which  confirms  the 
position  previously  taken,  that  you  are  not  receiving 
your  reward  for  the  things  done  in  the  body,  while  in 
the  body.  You  will  notice  that  this  text  does  not 
read  that  we  have  all  appeared  before  the  judgment- 
seat  of  Christ,  nor  that  we  are  appearing  there  now^ 
and  are  receiving  now;  but  that  we  shall  appear, 
and  shall  receive,  &c.  O,  sinner  I  you  are  not  there 
to-day,  but  you  must  meet  this  passage  at  another 
day,  and  witness  its  fulfilment.  Improve  the  present 
moment  to  prepare  to  meet  that  solemn  hour.  With 
these  proofs,  I  now  submit  this  part  of  the  subject, 
and  hasten  to  the  examination  of  the  second  propo- 
sition in  this  discourse. 

II.  I  AM  TO  NOTICE  SOME  OP  THE  OBJECTS  TO  BE 
ACCOMPLISHED    BY    SUCH    AN    EVENT. 

1.  It  is  to  defend  God's  authority,  and  cause  it  to 
be  respected.  To  command,  is  one  thing ;  to  make 
the  subjects  of  government  feel  that,  when  a  com- 
mand is  given,  it  must  be  obeyed,  is  altogether 
another.  To  produce  that  state  of  feeling  in  the 
hearts  of  the  subjects  of  a  moral  government  is  of 
infinite  moment.  The  main  strength  of  a  govern- 
ment to  prevent  crime  lies  in  that  one  thing.  What- 
ever produces  that  state  of  feeling  secures  a  real 
good  to  the  universe  ;  whatever  diminishes  it  endan- 
gers   its   happiness    and    its    highest  welfare.      The 


348  THE  JUDGMENT-DAY. 

goodness  of  God  will  therefore  lead  him  to  guard 
that  point  most  sacredly,  and  his  wisdom  will  select 
the  best  means  to  accomplish  it.  While  God  has 
been  exhibiting  his  mercy  to  the  world  in  the  intro- 
duction of  the  Gospel  system,  and  staying  his  wrath 
to  give  sinners  an  opportunity  to  repent  and  live,  the 
world  have  been  drawing  false  inferences  from  this 
step  on  the  part  of  God.  They  have  abused,  most 
wickedly  abused,  this  grand  display  of  divine  benev- 
olence. Sinners  have  drawn  this  conclusion  from 
God's  conduct :  that  sin,  after  all,  is  not  so  great  an 
evil ;  that  it  is  a  mere  trifle,  if  an  evil  at  all ;  to 
trample  upon  God's  authority  is  a  small  affair.  In 
consequence  of  God's  not  executing  upon  them  at 
once  the  just  sentence  for  their  crimes,  their  hearts 
have  become  fully  set  to  do  evil.  Respect  for  Jeho- 
vah's authority  is  dying  out  under  this  merciful 
dispensation.  God  saw  it  would  be  thus,  and  pro- 
claimed it  in  his  Word.  But  still,  the  ultimate  good 
of  the  universe  demanded  that  this  exhibition  of 
God's  character  should  be  given,  even  if  sinners  did 
abuse  it  to  their  own  destruction.  But  that  feeling 
must  be  checked.  Its  spread  through  'the  universe 
would  work  infinite  mischief.  The  question  now 
arises,  How  can  it  be  done?  I  answer,  the  judg- 
ment-day will  do  it.  God  will  call  the  universe 
together.  He  will  try,  condemn,  and  execute  the 
penalty  of  his  law  upon  those  who  have  trifled  with 
his  authority,  and  rejected   the   mercy  of   his  Son. 


THE  JUDGMENT-DAV.  349 

Thus  he  will  show  that  he  hates  sin,  respects  his 
authority,  and  that  he  is  able,  willing,  and  deter- 
mined to  defend  it. 

Oh,  guilty  sinner,  think!  God,  being  a  holy  God, 
must  respect  his  authority.  He  knows  its  value  to 
the  great  commonwealth  over  which  he  presides. 
You  are  a  deluded  man  if  you  imagine  he  looks 
on  with  indifference  while  you  trample  it  under  your 
feet.  Your  doom  at  the  judgment,  which  will  then 
fall  from  his  stern  lips,  will  break  up  that  delusion 
most  effectually,  and  convince  yon,  and  not  only  you, 
but  a  gazing  universe,  that  his  authority  must  be 
respected. 

2.  Another  object  of  the  judgment,  will  be  to 
defend  the  great  principles  of  his  government. 

The  Declaration  of  Independence,  and  the  Con- 
stitution of  the  United  States,  we  Americans  say, 
contain  great  and  noble  principles  which  ought  to 
be  defended.  Our  fathers  pledged  their,  fortunes, 
their  lives,  and  their  sacred  honors  in  their  defence, 
and  we  honor  them  for  it.  Now,  I  affirm  that  there 
are  still  greater  and  more  noble  principles  in  the 
divine  government  that  need  defending.  These 
principles  are  of  immense  worth  to  his  great  em- 
pire. They  are  embodied  in  the  constitution  he  has 
instituted  to  govern  all  worlds  under  his  control. 
They  lie  at  the  foundation  of  all  good  government. 
They  define  most  clearly,  and  guard  most  sacredly 
the  rights  of  all  beings,  from  the  highest  to  the  lowest, 


350  THE  JUDGMENT-DAY. 

throughout  his  jurisdiction.  These  principles,  if  re- 
spected by  all,  and  their  lives  conformed  to  their  holy 
dictates,  would  secure  to  his  great  kingdom  the 
highest  possible  degree  of  perfection,  bliss,  and  pros- 
perity. Such  principles  must  be  infinitely  dear  to 
God.  He  could  be  neither  wise  nor  good,  if  this 
were  not  the  fact.  Can  he  look  on  and  see  such 
principles  disrespected  and  trampled  upon,  and  never 
come  forward  for  their  defence  ?  He  would  be  un- 
worthy the  high  station  he  occupies,  if  that  could  be 
true.  Angels  and  men  would  lose  all  respect  for 
him  when  that  fact  was  known,  and  it  would  be 
unavoidable.  But  happy  is  it  for  the  universe  that 
such  is  not  the  fact.  At  the  judgment,  God  will 
show  most  convincingly  to  all  worlds  and  all  beings, 
that  these  great  principles  of  his  government  are 
infinitely  dear  to  his  heart,  that  the  least  disrespect 
for,  or  violation  of  them  is  not  to  pass  unnoticed, 
that  he  will  sooner  sacrifice  a  universe  than  see 
them  trampled  upon  with  impunity,  that  he  holds 
in  his  possession  the  means  for  their  defence,  and 
he  will  use  that  means  in  earnest. 

3.  Still  another  object  of  the  judgment  will  be  to 
explain  his  providential  dealings  with  men. 

There  are  many  things  about  the  divine  provi- 
dences that  are  mysterious  in  this  world.  That  is 
to  be  expected.  We  are  short-sighted  creatures. 
We  see  not  as  our  Creator  seeth.  He  sees  the  end 
from  the  beginning.     His  government  is  over  a  vast 


THE  JUDGJIENT-DAY.  H'll 

universe.  He  sees  the  bearing  of  every  step,  over 
all  minds,  both  in  time  and  down  through  the  dis- 
tant ages  of  eternity,  and  arranges  things  accordingly. 
Many  of  his  steps,  from  the  very  nature  of  the  ease, 
will  look  mysterious  to  us  in  this  world. 

He  does  not  see  fit  to  stop  here  to  explain  the 
whys  and  wherefores  of  all  his  great  movements. 
If  he  should,  it  could  not  be  done  half  so  effectually 
here  as  it  can  be  at  the  judgment.  An  event  he  per- 
mits to-day,  which  looks  to  us  mysterious,  may  pro- 
duce an  important  effect  in  his  empire  an  hundred 
or  a  thousand  years  hence.  That  effect  he  can 
make  us  see  much  clearer  after  it  has  taken  place 
than  he  could  now  if  he  should  attempt  it.  He  can 
and  will  explain  all  at  a  future  day,  so  that  every 
being  will  see  that  every  step  he  has  taken  with  any 
of  his  creatures  has  been  just  right,  and  just  such  as 
should  have  been  taken  under  the  circumstances,  so 
that  then  every  mouth  will  be  stopped,  every  cavil- 
ling tongue  perfectly  silenced,  and  every  objector  to 
his  providential  dealings  utterly  confounded  and  put 
to  shame  and  everlasting  confusion.  At  the  judg- 
ment he  will  show  the  bearing  of  every  step  of  his 
providences  upon  the  happiness  of  the  universal 
kingdom  over  which  he  presides,  that  those  steps 
have  been  dictated  by  infinite  wisdom  and  goodness, 
that  the  moral  system  he  has  chosen  is  the  best  on 
the  whole  that  could  be  selected,  that  he  has  done 
everything  consistent  to  be  done  to  secure  its  highest 


.V)2  TTIH  .IUDGMi:XT-DAY. 

perfection  and  happiness,  that  the  things  which  have 
been  done,  have  been  done  at  the  right  time  and  in 
the  best  manner.  He  will  then  show,  doubtless,  that, 
if  he  had  taken  any  other  steps  to  save  the  world,  or 
to  keep  sin  out  of  the  universe,  it  would  have  been 
inconsistent  with  the  perfections  of  his  nature,  and 
that  some  evil  would  have  broken  out  in  some  por- 
tion of  his  immense  kingdom  as  the  consequence, 
which  would  have  greatly  overbalanced  the  good  that 
would  have  resulted  from  such  steps.  Consequently, 
he  will  make  it  appear  to  all  that  he  has  selected,  as 
the  great  end  for  which  he  lives  and  reigns,  the  high- 
est possible  good  that  could,  on  the  whole,  be  secured, 
and  that  he  has  used  the  best  and  most  effectual 
means  to  secure  that  end.  He  will  show,  moreover, 
that  the  sinner  had  no  excuse  for  sinning,  that  he 
has  exhausted  all  consistent  means  to  save  him,  all 
of  which  has  been  refused,  that  now  justice  and  the 
ultimate  good  of  the  universe  demand  that  he 
should  be  shut  up  eternally  in  the  great  prison- 
house  of  God's  kingdom,  to  prevent  his  doing  fur- 
ther harm  by  his  ungodly  influence  in  running  at 
large. 

The  Bible  plainly  intimates  that  God  will  make 
this  point  so  clear,  that  every  good  being  will  most 
heartily  acquiesce  in  the  execution  of  the  law  upon 
the  finally  impenitent.  They  will  rejoice,  not  in  the 
misery  in  itself  considered,  but  in  the  fact  that  the 
rights    of   the    universe    have    been    secured    by  the 


THE    JUDGMENT-DAY.  353 

execution  of  the  penalty  of  a  just  law;  and  it  will 
be  seen  that  they  could  not  have  been  secured  with- 
out it.  Thus  God,  by  the  exhibition  he  will  give  at 
the  judgment,  will  carry  the  conscience  of  the  entire 
universe  with  him.  His  whole  character  will  then 
be  made  to  appear  as  it  never  has  before.  His  wis- 
dom, power,  goodness,  mercy,  long-suffering,  tender- 
ness, truthfulness,  faithfulness,  and  justice,  will  then 
stand  out  as  visible  as  the  heavens,  and  that  vast 
assembly  will  be  awe-struck  and  overwhelmed  with 
the  outgnshing  of  holiness  that  will  then  and  there 
beam  forth  from  every  footstep  of  his  providence. 
He  will  challenge  even  a  devil  to  put  his  finger  on 
the  most  minute  step  with  any  being  in  any  world, 
that  has  not  been  just  as  it  should  be.  Oh  I  how  he 
will  cover  his  enemies  with  eternal  shame  at  that 
hour,  and  how  all  his  holy  creatures  will  give  one 
long,  unanimous,  and  spontaneous  shout  of  "  Glory 
TO  God  in  the  highest,"  as  they  gaze  upon  his 
infinite  purity,  as  it  will  then  shine  forth  !  As  he 
thunders  forth  from  his  throne  that  just  sentence  of 
the  law,  upon  the  guilty  heads  of  those  who  have 
refused  to  be  redeemed,  "  Depart,  ye  cursed,  into 
EVERLASTING  FIRE,"  how  they  will  drop  upon  their 
faces  and  cry,  "  Amen,  just  and  true  are  thy  ways, 
THOU  King  of  Saints  I  " 

4.  Another  object  of  the  judgment  will  be  to  de- 
fend the  rights  of  those  who  have  been  trampled 
upon  in   this   life.       The  rights  of   all  the  subjects 


354  THE   JUDGMENT-DAY. 

of  a  government  are  committed  into  the  hands  of 
the  governing  power  for  protection.  It  is  the  duty 
of  those  in  authority  to  see  that  this  work  is  most 
sacredly  performed.  They  cannot  neglect  this  duty 
without  forfeiting  the  right  to  govern.  Each  subject 
of  the  government  has  a  just  claim  on  it  for  protec- 
tion. They  have  a  right  to  look  for  it,  and  expect 
it,  nor  has  the  government  a  right  to  withhold  it. 
The  government  that  will  look  on  with  indifference, 
and  see  the  rights  of  any  of  its  subjects  trampled 
on,  high  or  low,  rich  or  poor,  learned  or  unlearned, 
and  not  come  forward  for  their  defence,  is  not 
worthy  the  name  of  a  government.  In  fact  it  is 
not  a  government.  The  end  of  government  is  lost 
sight  of  entirely.  In  such  a  case  it  becomes  most 
unrighteous  tyranny.  The  right  to  govern  does  not 
include  the  right  to  oppress  or  take  away  rights. 
Its  appropriate  business  is  to  protect  rights  and  not 
take  them  away.  No  righteous  government,  there- 
fore, is  oppressive.  It  is  tyranny  that  oppresses,  and 
not  rightful  government.  Oppression  is  the  abuse 
of  government.  It  is  the  perverting  the  great  ends 
of  government,  and  making  it  an  insti'ument  of  im- 
men.se  mischief  and  misery,  when  it  should  be  an 
instrument  of  good,  and  only  good.  It  is  absurd  to 
say  that  God  has  authorized  man,  in  an  associated 
or  individual  capacity,  to  do  wrong.  If  those  who 
hold  the  reins  of  government  are  so  ignorant  of  the 
object  of  government,  that  they  have  not  yet  learned 


THE  JUDGMENT-DAY.  355 

that'to  protect  the  rights  of  all  their  subjects  is  their 
appropriate  duty,  and  a  duty  they  have  not  the  right 
to  neglect,  they  are  most  certainly  too  ignorant  to 
govern.  If  they  do  know  their  duty  in  this  particu- 
lar, and  have  not  principle  enough  about  them  to  do 
it,  they  are  too  corrupt  to  govern,  and  the  reins  of 
government  should  be  taken  from  such  hands  forth- 
with, and  committed  to  hands  that  will  do  their 
duty.  To  keep  such  villains  in  power  is  to  defeat 
the  great  ends  of  government,  and  put  in  jeopardy 
the  highest  interests  of  the  nation.  To  vote  men 
into  olTiee  who  will  lose  sight  of  this  great  end  of 
government,  is  absolute  wickedness.  This  is  the 
great  curse  of  this  nation  at  the  present  time.  We 
have  committed  the  reins  of  government  into  the 
hands  of  men  who  have  no  respect  for  the  rights  of 
their  fellows.  This  course  persisted  in  a  little  longer, 
and  the  nation  is  ruined.  God  thunders  out  of 
heaven,  and  says  :  "  thou  shalt  provide  out  of  all  the 
people  able  men,  such  as '  fear  God,  men  of  truth, 
hating  covetousness,  and  place  such  over  them  to 
be  rulers"  —  Exod.  xviii.  21.  The  church  and  min- 
ister, instead  of  obeying  God  in  this  solemn  com- 
mand, vote  for  profane  swearers,  drunkards  and 
slaveholders,  who  enact  laws  which  rob  millions  in 
this  land  of  their  rights,  instead  of  protecting  them. 
There  is  to  be  a  reckoning-day  for  this  fearful 
wickedness,  and  I  thank  God  for  it. 

The  great  lawgiver  of  the  universe  does  not  look 


356  THE  JUDGMENT -DAY. 

on  with  indifference  and  see  one  class  in  a  com- 
munity trample  on  the  rights  of  another,  and  not 
come  to  their  defence.  They  are  the  subjects  of  his 
government,  and  he  knows  his  duty  too  well,  as  a 
public  ruler,  not  to  listen  to  the  cry  of  his  abused 
subjects.  To  his  oppressed  ones,  he  proclaims  from 
on  high,  "  Vengeance  is  mine,  I  will  repay,  saith  the 
Lord."  Mark  that  pledge  on  the  part  of  God,  and 
tremble,  ye  abusers  of  mankind.  His  throne  is  com- 
mitted, and  he  knows  how  to  do  his  duty,  and  he  will 
do  it.  Thank  heaven  there  is  a  tribunal  to  which  the 
oppressed  of  this  land  and  world  can  appeal,  to  have 
their  wrongs  redressed,  and  be  heard.  The  day  of 
retribution  is  at  hand.  God  will  bring  the  oppressor 
before  the  great  tribunal  of  the  universe,  and  deal 
out  to  him  the  reward  for  robbing  his  fellow-man  of 
his  rights.  The  abused  party  will  then  have  a  pa- 
tient hearing.  The  testimony,  even  of  the  colored 
man,  cannot  then  be  thrown  out  of  court.  It  will 
be  heard  and  weighed.  There  will  be  no  suppression 
of  testimony,  nor  covering  up  of  facts,  permitted  in 
that  high  court.  The  slave's  scarred  back,  and  his 
debased  mind,  debased  and  kept  in  ignorance  by  slave 
laws,  will  then  appear  as  a  swift  witness  against  the 
master ;  and  for  every  tear  he  has  wTung  out  of  his 
slave  by  abuse,  and  for  every  hour  he  has  compelled 
him  to  serve  without  wages,  and  for  all  the  evils  he 
has  inflicted  on  his  moral  and  intellectual  nature, 
God  will  then  and  there  deal  out  his  just  reward. 


THE  JUDGMENT-DAY.  357 

What  a  moment  to  the  proud,  haughty  master,  that 
will  be,  when  he  will  be  compelled  to  see,  perhaps, 
the  victim  he  has  despised  as  a  "  nigger,"  exulted 
high  in  heaven,  while  he,  by  a  righteous  and  indig- 
nant universe,  will  be  hissed  down  to  hell !  Oh  !  you 
wrongdoers  of  earth,  who  refuse  to  repent  and  let  the 
oppressed  go  free,  you  who  fill  high  places  in  the  gov- 
ernment, and  shut  up  your  ears  to  the  cry  of  the  poor 
and  abused  of  this  earth,  the  hour  is  coming  when  you 
shall  want  help,  and  cry  for  it,  but  shall  not  find  it. 
"  Whoso  stoppeth  his  ears  at  the  cry  of  the  poor,  he 
also  shall  cry  himself,  but  shall  not  be  heard."  —  Pro  v. 
xxi.  13.  Your  day  of  triumph,  prosperity,  and  mis- 
rule will  be  short ;  your  day  of  reckoning  is  at  hand, 
and  your  doom  will  be  fearful.  God  is  the  avenger 
of  all  the  abused  parties  of  earth,  and  that  vengeance 
you  must  meet,  if  you  persist  in  your  wrongdoing. 
May  God  open  your  eyes  and  lead  you  to  repent- 
ance, before  that  fearful  reckoning-day  overtakes 
you! 

5.  Another  object  of  the  judgment  will  be  to  ex- 
hibit God's  love  of  holiness,  and  his  hatred  of,  and 
opposition  to  sin. 

What  is  holiness  ?  It  is  the  voluntary  conforming 
of  the  heart  and  life  to  God's  law.  What  is  sin  ? 
It  is  the  transgression  of  that  law.  No  finite  mind 
can  estimate  the  value  of  holiness  to  the  universe. 
Holiness  is  the  means,  and  the  only  means,  by  which 
the  happiness  of  a  moral  agent  can  be  secuied.     It 


358  THE  JUDGMENT-DAY. 

is  worth  to  the  universe,  therefore,  all  the  endless 
bliss  of  every  intelligent  creature  God  has  ever 
formed.  Universal  holiness  would  secure  the  bliss, 
the  endless  bliss  of  all.  What  finite  mind  can  es- 
timate the  value  of  the  happiness  of  even  one  being 
for  a  never-ending  eternity.  Think  of  it,  —  endless 
BLISS  I  You  cannot  take  in  the  thought,  as  it  in- 
cludes the  thought  of  eternity,  which  no  finite  mind 
can  comprehend.  It  takes  God's  mind  to  estimate 
the  value  of  the  happiness  of  even  one  being.  How 
infinitely  valuable,  therefore,  must  be  the  happiness 
of  a  universe  of  beings  !  As  holiness  is  the  means, 
and  the  only  means  which  can  secure  this  bliss,  it 
must  be  infinitely  valuable. 

Bat  sin  is  the  exact  opposite  of  holiness,  and 
would  produce  just  the  opposite  effect.  Sin  has 
destroyed  the  happiness  of  every  being  who  has 
committed  it.  It  is  the  cause  of  all  the  misery  and 
death  of  our  world.  Let  it  become  universal,  and 
it  would  work  infinite  mischief  in  God's  immense 
kingdom.  Universal  sin  would  produce  universal 
misery,  and  endless  sin,  endless  misery.  What  be- 
ing can  be  happy  and  sin?  It  is  impossible.  A 
moral  agent  was  not  created  for  sin,  but  for  holiness ; 
consequently  he  violates  the  laws  of  his  being  when 
he  sms,  and  misery  is  the  necessary  result.  We 
should  keep  in  view,  that  the  universe  over  which 
God  presides,  is  a  universe  of  moral  agents,  conse- 
quently they  are   all   capable  of  sinning.      Angels 


THE  JUDGMEN'T-DAY.  359 

have  sinned,  man  has  sinned.  The  tendency  of 
sin  is  to  spread.  One  sinner  can  do  immense  mis- 
chief. The  devil  led  astray  the  whole  human  family. 
Let  this  great  enemy  of  the  happiness  of  beinafs 
overrun  the  universe,  and  its  happiness  is  gone  for- 
ever. As,  therefore,  holiness  would  secure  universal 
bliss,  and  sin  destroy  it,  God  must,  from  his  very 
nature,  be  infinitely  in  favor  of  the  one,  and  infinitely 
opposed  to  the  other. 

That  opposition  to  sin  and  love  to  holiness  we 
should  naturally  believe  he  would  exhibit  in  his 
government,  if  he  is  an  honest  being.  God  being 
infinitely  holy,  he  must,  from  the  nature  of  the  case, 
be  infinitely  honest,  frank,  and  open-hearted.  His 
government,  therefore,  is  but  an  exhibition,  or  laying 
open  his  great  heart  to  the  universe. 

If  God  loves  holiness  with  an  everlasting  love,  we 
should  expect  that  he  would  require  of  all  the  sub- 
jects of  his  government  that  they  be  perfectly  holy, 
at  all  times  and  under  all  circumstances,  in  thought, 
word,  and  deed.  This  natural  expectation  we  find 
fully  met  in  his  government.  If  he  hates  sin  with 
an  eternal  hatred,  as  he  must  if  he  is  a  good  God, 
then  we  should  expect,  moreover,  that  in  his  govern- 
ment he  would  forbid  all  sin  in  his  subjects,  at  all 
times  and  under  all  circumstances.  This  expecta- 
tion, also,  we  find  fully  met  in  his  government. 

Again,  if  he  thus  loves  holiness  and  hates  sin,  we 
should  expect  him  to  do  all  he  can,  as  a  public  law- 


360  THE  JUDGMKNT-DAY. 

giver,  to  encourage  and  promote  the  one  and  pre- 
vent the  other.  His  goodness  will  necessarily  lead 
him  to  do  this.  The  question  therefore  arises,  What 
can  God  do?  If  the  definition  we  have  given  of 
holiness  and  sin  be  correct,  we  see  that  he  cannot 
force  men  to  be  holy,  nor  force  them  not  to  sin. 
Men  are  moral  agents,  and  their  sin  and  holiness 
lies  in  their  voluntary  actions.  The  moment  you 
apply  force,  you  take  away  their  free  agency,  and 
then  they  are  neither  capable  of  sin  nor  holiness. 
What  God  does,  therefore,  to  secure  the  holiness  of 
moral  beings,  (and  there  are  no  others  capable  of 
holiness  or  sin,)  he  must  do  by  moral  means,  or  by 
the  power  of  motive,  influence,  argument,  and  per- 
suasion. This  being  the  fact,  his  goodness  would 
prompt  him  to  embody  in  his  government  the  strong- 
est possible  degree  of  motive  to  influence  the  one 
and  to  hold  in  check  the  other.  Experience  teaches 
us  that  moral  agents  are  capable  of  being  very 
strongly  influenced  by  their  hopes  and  fears,  or  love 
of  happiness  and  dread  of  misery.  God's  govern- 
ment, to  be  a  perfect  one,  must  make  the  strongest 
possible  appeal  to  these  tu^o  great  moving  principles 
in  moral  beings.  Now  if  he  has  not  done  this,  he 
has  not  done  all  that  could  be  done  by  the  power  of 
motive  to  promote  holiness  and  prevent  sin.  Wiiat  is 
the  highest  and  strongest  degree  of  motive  that  can 
be  presented  to  these  two  great  moving  principles 
embodied  in  the  constitution  of  all  moral  agents  ?     I 


THE  JUDGMENT-DAY.  361 

answer,  a  heaven  of  eternal  bliss  and  joy  on  the  one 
hand,  as  a  reward  of  holiness,  and  a  hell  of  eternal 
pain  and  anguish  on  the  other  hand,  as  a  reward  or 
penalty  for  sin.  Now  turn  your  attention  to  my 
text,  and  you  have  this  view  of  the  subject  fully  con- 
firmed. "  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you  from  the  foundation 
of  the  world,"  says  God  to  the  righteous.  "  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared  for 
the  devil  and  his  angels ; "  "  and  these  shall  go  away 
into  everlasting  punishment :  but  the  righteous  into 
life  eternal."  Here  is  the  government  and  its  mo- 
tives, and  here  are  its  rewards.  But  in  the  face 
of  these  greai  moving  considerations,  men  have 
sinned  and  refused  to  be  saved  by  the  blood  of 
Christ.  They  have  doubted  God's  word,  and  they 
will  not  believe  he  ever  intends  to  put  in  force 
these  plain  declarations.  It  remains,  therefore,  for 
him  to  show  by  his  action  that  he  means  what  he 
says  —  that  not  one  jot  or  one  tittle  of  his  word 
shall  fail  until  all  be  fulfilled.  At  the  judgment,  in 
presence  of  an  assembled  universe,  he  will  come 
forth  to  this  stern  work  of  justice.  To  the  saints,  at 
that  hour,  he  will  open  wide  the  gates  of  bliss,  and 
welcome  them  to  seats  in  that  heavenly  world  where 
their  joys  shall  never  end  ;  but  the  wicked  he  will 
cast  down  to  hell,  —  and  thus  by  his  action  he  will 
place  a  distinction  between  sin  and  holiness  that 
shall  be  as  wide  as  heaven  and  as  deep  as  hell.     The 


362  THE  JUDGMENT-DAY. 

eternal  songs  of  the  righteous,  as  they  rise  high  in 
glory,  shall  proclaim  to  the  universe  his  everlasting 
love  of  holiness  ;  while  the  wailings  of  the  lost,  and 
the  smoke  of  their  torment,  ascending  up  unceas- 
ingly in  the  presence  of  all  worlds,  shall  be  a  nlonu- 
ment  of  his  eternal  displeasure  of  sin. 


DIVISION  NO.  II. 

I  have  already  endeavored  to  establish  the  first 
proposition  under  our  text,  namely,  that  "  God  has 
appointed  a  day  to  judge  the  world  in  righteous- 
ness." Under  the  second  head,  I  have  noticed 
"  some  of  the  objects  to  be  accomplisked  by  such  an 
event."     And  now  — 

III.  I  AM  TO  CALL  YOUR  ATTENTION  TO  SOME 
THINGS  THAT  WILL  TRANSPIRE  IX  CONNECTION  WITH 
THAT  DAY,  WHICH  WILL  TRULY  RENDER  IT  A  GREAT 
EVENT. 

1.  The  human  family  will  cease  to  multiply.  The 
last  child  ever  to  spring  from  the  loins  of  old  father 
Adam  will  have  been  born  and  commenced  his  eter- 
nal existence.  The  number  of  the  human  race  will 
now  be  completed  ;  the  number  of  the  elect  will 
have  been  gathered  into  his  church,  and  God  will 
close  up  the  system  of  propagation  forever.  The 
cry  of  the  infant  shall  no  more  be  heard  in  all  the 
earth.  The  care,  anxiety,  and  training  of  little  ones 
will  have  passed  away,  and  all  mothers  must  now 


THE  JUDGMEXT-DAY.  303 

hasten  to  the  judgment,  and  there  learn  the  good  or 
evil  effects  of  their  influence  over  their  offspring,  and 
render  up  their  account  to  Him  who  will  reward 
them  for  that  influence  according  to  its  real  deserts. 

2.  The  probation  of  the  earth  under  mercy's  reign 
will  now  be  closed  up.  This  earth  has  had  two  pro- 
bations :  one  under  law,  and  the  other  under  grace. 
The  probation  under  law  was  very  brief.  Immedi- 
ately after  the  creation  of  our  first  parents,  God 
placed  them  under  law,  and  offered  them  life  on 
the  condition  of  perfect  and  constant  obedience. 
They  soon  forfeited  their  right  to  life  by  transgres- 
sion. God  wound  up  that  probation  under  law  by 
calling  them  to  an  account  for  their  conduct,  found 
them  guilty,  but  laid  over  the  execution  of  the  pen- 
alty for  the  time  being,  for  the  purpose  of  introduc- 
ing the  merciful  dispensation  of  his  government. 
This  earth  was  to  be  the  theatre  where  God  was  to 
unfold  one  trait  of  his  character,  which  had  not  been 
fully  developed  to  the  mind  of  his  creatures  up  to 
this  hour.  Mercy's  dispensation  commenced  imme- 
diately after  the  fall,  and  is  to  continue  down  to  the 
judgment.  God  at  once  began  to  unfold  this  great 
system  of  grace,  and  to  prepare  the  way  to  introduce 
his  Son  into  the  world,  to  die  to  redeem  a  race  of 
lost  beings.  He  caused  salvation  to  be  published  to 
the  world  through  this  coming  Redeemer,  and  par- 
don to  be  offered  in  his  name  to  all  who  would 
repent   and   return    to  obedience.      He   brought  the 


3G4  TIIK   JUDGMENT-DAY. 

earth  under  a  curse,  and  introduced  a  class  of  re- 
formatory providences,  which  are  to  be  continued 
down  to  the  judgment,  for  the  purpose  of  bringing 
the  human  race  to  repentance.  He  commenced  con- 
verting and  commissioning  men  to  publish  this  sal- 
vation through  the  death  of  his  Son,  thus  using 
reformed  criminals  to  cooperate  with  him  in  spread- 
ing this  great  scheme  of  redemption.  In  the  fulness 
of  time,  his  Son  made  his  appearance  on  earth,  and 
instructed  the  human  family  more  fully  in  relation 
to  this  noble  system  of  reform.  He  gave  up  his  life 
as  an  atoning  sacrifice  for  man,  and  was  laid  in  the 
grave.  On  the  third  day  he  arose,  appeared  to  his  dis- 
ciples, commissioned  them  to  publish  this  salvation 
to  an  entire  world,  and  ascended  into  the  heavens, 
where  he  is  to  make  intercession  for  the  transgressors 
until  mercy  has  done  her  utmost  to  reform  the  hu- 
man family.  This  is  the  world  of  reform.  In  this 
world,  where  Christ  died,  where  the  Gospel  is 
preached,  and  where  the  Spirit  is  poured  out,  mercy 
is  to  do  all  she  ever  will  do  to  reform  man.  When 
Christ  makes  his  appearance  as  a  judge,  he  winds 
up  this  great  effort  of  reform,  and  closes  up  earth's 
probation  of  grace  forever.  "  Then  shall  they  call, 
but  I  will  not  answer." 

Oh,  what  a  moment  to  the  world,  when  God  shall 
forever  close  up  the  reign  of  gi'ace !  Sinner,  you 
are  not  in  a  world  of  despair  to-day ;  you  are  in 
Mercy's  world.     How  you  ought   to  drop   on  your 


THE  JUDGMKNT-DAY.  36o 

knees  and  thank  and  praise  God  that  you  are  out 
of  hell! 

3.  Another  thing  that  will  render  this  event  a 
great  one  is  the  fact  that  the  mediatorial  throne  at 
that  hour  is  to  be  given  up.  1  Cor.  xv.  24  :  "  Then 
Cometh  the  end,  when  he  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father."  The  end  re- 
ferred to  in  this  text  evidently  has  reference  to  the 
end  of  the  reign  of  grace.  The  throne  to  be  vacated 
and  given  up  at  that  hour  is  none  other  than  the 
mediatorial  throne.  That  is  the  throne  that  Christ 
occupies  now,  which  he  will  then  vacate.  This  me- 
diatorial reign  of  Christ  is  a  temporary  reign,  and  is 
not  to  last  forever  ;  it  lasts  only  while  the  merciful 
or  reformatory  dispensation  continues.  When  that 
closes  up,  Christ  will  give  up  his  mediatorial  king- 
dom forever.  The  vacation  of  an  earthly  throne 
will,  under  certain  circumstances,  excite  a  whole  na- 
tion most  intensely.  Let  the  Queen  of  England  pub- 
lish to  that  nation  that  she  will  vacate  her  throne  in 
six  months,  who  doubts  that  that  whole  nation  would 
be  agitated  to  the  very  ends  of  its  fingers.  But  what 
is  the  vacation  of  a  mere  earthly  throne  compared 
with  the  vacation  of  the  mediatorial  throne  of  the 
Son  of  God  over  this  lost  world  ?  That  step  might 
and  would  affect  a  small  portion  of  the  human  fam- 
ily temporally;  but  the  step  we  are  contemplating 
will  affect  the  whole  human  family  eternally.  Nay, 
more ;  its  effects,  I  doubt  not,  will  be  felt  by  angels 


3GG  THE  JUDGMENT-DAY. 

as  well  as  men ;  for  they  will  not  look  on  with  indif- 
ference, and  witness  this  great  transaction.  This 
one  step,  therefore,  will  truly  render  this  day  a  great 
day. 

4.  The  Gospel  will  then  cease  to  be  preached  to 
the  human  race,  and  the  ministers  of  Christ  will  all 
be  called  from  the  walls  of  Zion  to  lay  down  their 
commissions  at  Christ's  feet. 

One  of  the  great  instrumentalities  God  has  seen 
fit  to  use  in  reforming  the  world,  is  the  preaching  of 
the  Gospel  by  human  lips.  God  understands  full 
well  the  laws  of  the  human  mind,  and  the  power 
one  human  being  has  over  another,  to  move  him  to 
action  by  argument  and  entreaty.  This  power  is 
acknowledged  by  all  the  political  gatherings  and 
speeches  made  throughout  the  world.  Why  these 
political  gatherings  all  over  our  land  at  the  time  of 
our  elections,  and  why  this  putting  forward  certain 
prominent  men  to  make  speeches  to  the  rest  ?  It  is 
because  the  human  family  know,  and  thus  acknowl- 
edge, that  human  beings  have  great  power  over  each 
other,  through  the  medium  of  speech,  to  move  and 
mould  them  according  to  their  wishes.  God  under- 
stands this  power,  and  has  called  it  into  requisition 
in  the  great  economy  of  grace.  In  every  age  of  the 
world  he  has  been  raising  up  and  qualifying  men  for 
this  holy  work.  He  has  commanded  them  to  go 
forth  and  expound  and  enforce  the  great  principles 
of  his  government ;  to  show  the  world  their  sins  in 


THE  JUDGMENT-DAY.  367 

the  light  of  those  principles,  and  offer  salvation, 
through  the  death  of  his  dear  Son,  to  all  who  will 
repent  and  obey  the  Gospel.  What  a  work,  to 
offer  salvation  to  fallen,  sinful  man,  in  God's  name 
and  by  God's  authority  I  In  this  world,  under  this 
proclamation  of  the  Gospel,  men  decide  their  destiny 
for  eternity,  and  God  intends  they  shall.  Sinner, 
think !  You  fix  your  own  state  in  heaven  or  hell, 
by  the  decision  you  make  while  under  the  Gospel. 
That  minister  preaches,  and  you  decide  under  his  ser- 
mon not  to  obey  now.  You  hear  again  and  come 
to  the  same  conclusion,  go  through  life  thus,  drop 
into  eternity,  and  God  then  saves  or  damns  you  in 
harmony  with  your  own  decision.  What  a  respon- 
sible seat  you  occupy  when  under  the  sound  of  the 
Gospel !  But  will  God  continue  the  proclamation 
of  this  Gospel  to  this  world  forever?  The  good 
Book  answers  that  question  and  puts  it  beyond  all 
controversy,  to  those  who  are  willing  to  be  guided 
by  its  testimony.  When  the  judgment  shall  sit, 
every  minister  will  be  called  from  the  Avails  of  Zion 
to  lay  down  his  commission  at  Christ's  feet,  and 
give  up  an  account  to  God  for  his  stewardship. 
How  solemn  the  moment,  when  the  last  note  of 
mercy  ever  to  fall  upon  the  ear  of  man  has  been 
sounded,  and  the  Gospel- trumpet  has  been  laid 
aside  forever!  This  transaction,  in  connection  with 
others,  will  truly  reiuler  this  a  f^rcat  day. 

5.   The   resurrection   of  the  body  is   also   to   take 


368  THE  JUDGMENT-DAY. 

place  at  this  hour.  Rev.  xx.  13 :  "  And  the  sea  gave 
up  the  dead  which  were  in  it ;  and  death  and  hell 
delivered  up  the  dead  which  were  in  them :  and 
they  were  judged  every  man  according  to  their 
works."  In  this  passage  the  resurrection  of  the 
body  is  connected  with  this  great  event.  The  sea 
is  represented  as  giving  up  the  bodies  of  those  who 
have  perished  in  its  mighty  waters ;  and  death,  or  the 
grave,  gives  up  the  bodies  of  those  who  have  been 
entombed  upon  the  land;  and  hell,  or  the  unseen 
world  or  world  of  spirits,  delivers  up  the  souls  of  the 
human  family,  —  when  the  soul  and  body,  thus  re- 
united, comes  to  the  judgment  to  receive  its  final 
reward. 

The  doctrine  of  the  resurrection  of  the  body  is 
strictly  a  Bible  doctrine.  The  question  propounded 
by  Job,  "  If  a  man  die  shall  he  live  again  ?  "  cannot 
be  answered  by  all  the  philosophers  on  earth. 

The  God  who  has  power  to  lay  the  body  in  the 
grave,  has  power  to  hold  it  there  eternally.  If  it  is 
raised,  it  is  raised  by  his  power  alone.  Whether  he 
will  ever  see  fit  to  exert  that  power,  can  be  made 
known  only  by  a  direct  revelation.  That  revelation, 
blessed  be  God,  we  have  in  his  word.  I  say  blessed 
be  God  for  the  simple  reason,  that  to  me  and  to 
Christians  generally,  the  doctrine  of  the  resurrection 
is  a  glorious  doctrine.  Mankind  generally  love  their 
bodies,  and  those  of  their  friends.  To  see  this  noble 
piece   of   God's  workmanship    decay    and    die,   and 


THE  JUDGMKNT-DAY.  369 

return  to  earth,  is  a  melancholy  picture  indeed. 
This  is  evident  from  the  care  and  anxiety  of  the 
human  family  to  preserve  the  life  of  the  body,  and 
from  the  lamentations  they  make  over  it  when  they 
lay  it  in  the  grave.  But  how  that  lamentation 
would  be  intensified  a  thousand-fold,  if  the  conviction 
was  forced  home  upon  us,  as  we  stand  over  the 
grave's  mouth  to  deposit  the  remains  of  those  we 
love,  and  as  we  lay  them  away  in  the  bowels  of  the 
earth,  that  they  were  to  sleep  there  forever !  Who 
could  retire  from  such  a  scene  of  death  without  the 
gloom  of  despair  gathering  over  his  spirit,  to  oppress 
him  beyond  all  description  ?  The  grave  would  be 
shrouded  in  eternal  midnight.  It  would  be  a  dark 
night,  with  no  morn  beyond  it.  The  sun  of  life 
would  set  never  to  rise  again.  How  thankful  we 
ought  to  be,  that  God  has  not  left  us  thus  without 
hope.  In  the  Gospel  of  his  son,  Christ  is  presented 
as  the  resun-ection  and  the  life.  The  resurrection 
of  the  body  had  a  prominent  place  in  the  preaching 
of  the  apostles  and  primitive  Christians.  They 
dwelt  upon  it  with  enthusiastic  delight.  The  hope 
of  the  resurrection  was  to  them  a  glorious  hope, 
when  connected  with  the  salvation  of  their  souls. 
But  at  this  day,  how  we  forget  or  undervalue  it ! 
What  a  day  that  must  be  when  God,  by  the  voice 
of  his  angel,  in  a  moment  of  time,  shall  call  into  life 
again  the  millions  who  now  sleep  in  the  dust  of 
earth,  —  when  the  sea  and  the  dry  land  shall  deliver 


370  THE  JUDGMENT-DAY. 

up  the  bodies  of  men  which  they  have  long  held 
under  their  dominion,  and  all  the  sons  of  time  find 
themselves  congregated  in  one  vast  assembly,  and 
march  up  to  that  great  white  throne  to  meet  their 
final  account  I  Such  a  transaction,  in  connection 
with  this  event,  will  truly,  render  it  a  momentous 
one. 

6.  Another  transaction  connected  with  this  event, 
which  will  truly  render  it  a  great  day,  is  the  destruc- 
tion of  this  earth  by  fire. 

The  great  fire  in  the  city  of  New  York,  several 
years  since,  was  so  important,  that  it  was  a  subject 
of  conversation  in  almost  every  part  of  this,  and 
even  in  other  countries.  The  burning  of  the  city 
of  Rome  was  another  event  of  such  magnitude  as 
to  be  recorded  in  history,  and  has  been  preserved 
and  handed  down  from  generation  to  generation  to 
the  present  hour.  But  what  would  be  the  burning  of 
a  thousand  such  cities,  when  compared  with  the  de- 
struction of  this  whole  earth  by  fire  ?  Think  of  that 
fearful  moment  when  every  city,  village,  and  hamlet 
on  earth  shall  be  in  a  blaze! — when  the  old  ocean 
itself  shall  burn  like  so  much  oil,  and  send  up  one 
vast  sheet  of  fire  that  will  astonish  the  universe  !  — 
when  every  continent  and  island  shall  be  wrapped 
in  flames!  —  when  the  solid  mountains  will  melt  like 
so  much  wax,  and  the  atmosphere  which  surrounds 
this  earth,  shall  burn  like  so  much  gas !  Think  of 
it  for  a  moment.     The  whole  world  on  fire  !     Not  a 


THE  JUDGMENT-DAY.  371 

city  laid  in  ruins,  but  a  WORLD  wrapped  in 
flames !  How  God  can  do  up  things  on  a  large 
scale !  What  a  spectacle  to  angels  and  men,  as 
they  look  on  and  see  all  the  wealth  of  earth  swept 
away  in  one  general  conflagration !  —  the  labor  and 
toil  of  ages  consumed  with  one  breath  from  the 
AJraighty  !  How  the  alarm  of  fire,  ushering  in  this 
great  scene,  will  be  sounded  through  the  universe  ! 
Look,  says  an  angel,  the  EARTH  on  fire!  LOOK! 
LOOK  QUICK ! !  Sure  enough,  says  another ;  and 
with  the  velocity  of  light  he  flies,  and  cries  out  as  he 
flies,  FIRE!  FIRE!  FIRE!  The  EARTH  on 
FIRE !  FIRE  !  The  different  worlds  catch  the 
alarm,  and  send  forth  one  general  shout  of  "  FIRE ! " 
that  shall  be  heard  in  the  most  distant  corner  of 
God's  dominions.  The  inhabitants  of  aU  worlds 
wiU  come  forth,  doubtless,  to  witness  this  grand  dis- 
play of  God's  displeasure  at  the  sins  and  corruptions 
of  earth.  How  the  universe  will  be  amazed  and 
awe-stricken  by  this  fearful  event.  Truly,  this  sub- 
lime scene*wiU  render  this  day  a  great  day !  But, 
says  one,  where  is  the  evidence  of  such  a  scene  ? 
Turn  to  2  Peter  iii.  6-12,  and  you  have  God's  word 
for  it : 

"  Whereby  the  world  that  then  was,  being  over- 
flowed with  water,  perished :  but  the  heavens  and  the 
earth,  which  are  now,  by  the  same  word  are  kept  in 
store,  reserved  unto  fire  against  the  day  of  judgment 
and  perdition  of  ungodly  men.     But,  beloved,  be  not 


372  THE  JUDGMENT-DAY. 

ignorant  of  this  one  thing,  that  one  day  is  with  the 
Lord  as  a  thousand  years,  and.  a  thousand  years 
as  one  day.  The  Lord  is  not  slack  concerning  his 
promise,  as  some  men  count  slackness  ;  but  is  long- 
suffering  to  us-ward,  not  willing  that  any  should 
perish,  but  that  all  should  come  to  repentance.  But 
the  day  of  the  Lord  will  come  as  a  thief  in  the 
night ;  in  the  which  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  elements  shall  melt  with 
fervent  heat,  the  earth  also  and  the  works  that  are 
therein  shall  be  burned  up.  Seeing  then  that  all 
these  things  shall  be  dissolved,  what  manner  of  per- 
sons ought  ye  to  be  in  all  holy  conversation  and 
godliness,  looking  for  and  hasting  unto  the  com- 
ing of  the  day  of  God,  wherein  the  heavens  being 
on  fire  shall  be  dissolved,  and  the  elements  shall  melt 
with  fervent  heat  ?  " 

7.  The  manner  of  Christ's  approach  to  the  world, 
on  this  occasion,  will  render  this  event  a  great  one. 

In  the  formation  of  the  human  mind,  God  has 
given  it  a  power  which  we  denominate  the  imagi- 
nation. All  the  powers  of  the  human  soul  wqre 
given  to  be  exercised,  and  the  right  use  of  them  is 
always  justifiable. 

The  imagination,  when  under  the  illuminating 
and  controlling  influence  of  truth,  will  greatly  aid 
us  in  taking  hold  of  the  gi-eat  things  revealed  in  the 
Bible,  and  in  bringing  them  home  to  the  soul  as 
living  and  solemn  realities.     Under  the  guidance  of 


THE  JUDGMENT-DAY.  373 

the  good  Book,  therefore,  let  us  give  play  to  this  fac- 
ulty of  our  minds,  for  a  season,  in  considering  this 
branch  of  oar  subject. 

Now  come  with  me,  for  a  moment,  down  to  the 
end  of  time.  Let  us  take  a  position  upon  some  lofty 
eminence,  which  overlooks  the  earth.  Now  mark 
that  scenery  which  lies  at  your  feet,  —  how  delightful! 
Notice  that  busy  multitude,  —  how  they  rush  hither 
and  thither  for  the  pleasures  of  earth,  her  honors, 
wealth,  and  places  of  power!  How  thoughtless, 
how  careless,  and  absorbed  in  earthly  pursuits !  To- 
morrow shall  be  as  this  day,  is  their  general  impres- 
sion. Behold  I  come  as  a  thief,  is  forgotten  and  out 
of  the  mind  of  the  mass  of  people.  But  time  has 
grown  old  and  hoary,  and  her  last  hour  has  come. 
Look  yonder  in  mid-heaven,  and  behold  the  ap- 
proach of  that  mighty  angel.  What  a  being !  He 
is  clothed  with  a  cloud,  and  a  rainbow  is  upon  his 
head,  —  reminding  the  earth  that  the  God,*  under 
whose  commission  he  acts,  is  a  covenant  keep- 
ing God.  His  face !  Oh !  his  face  is  like  the  sun, 
and  his  feet  are  truly  as  pillars  of  fire.  In  his 
hand  he  holds  an  open  book,  that  guides  his  every 
movement.  Behold  him  as  he  places  one  foot  upon 
the  great  rolling  ocean,  and  the  other  upon  the  solid 
earth.  How  majestic !  One  would  truly  think  it 
was  God  himself,  were  it  not  for  the  fact  that 
angel  is  written  all  over  him,  and  had  not  John 
given  such  a  minute  description  of  him  in  Rev.  10. 


374  THE  JUDGMENT-DAY. 

But  mark  how  he  extends  that  hand  up  to  heaven, 
and  then  notice  that  solemn  countenance,  as  he  looks 
up  to  the  throne  of  tiie  infinite  One.  His  very  posi- 
tion and  manner  show  that  he  feels  the  weight,  the 
full  weight  of  the  sentiment  he  is  about  to  utter. 
But  listen.  He  speaks,  he  speaks.  He  swears  by 
Him  that  liveth  forever  and  ever,  who  created  earth 
with  all  her  inhabitants,  THAT  TIME  SHALL 
BE  -NO  LONGER!  What  an  oath!  What  a 
voice !  Those  severe  responsive  peals  of  thunder  ! 
How  they  shake  creation,  and  are  heard  to  the  re- 
motest corner  of  earth  !  The  sun  hides  his  face  to 
weep,  and  refuses  to  shine  henceforth  upon  this 
guilty  earth ;  the  moon  is  obscured ;  the  stars  of 
heaven  are  blown  out ;  the  history  of  the  earth  is 
closed  up  forever,  and  her  reckoning-day  is  now  to 
be  ushered  in.  This  is  one  of  the  scenes  described 
in  the  Bible,  as  connected  with  Christ's  approach 
to  the  world,  that  will  render  it  a  momentous 
hour. 

Let  us  take  another  scene,  and  then  I  will  hasten 
to  another  thought.  When  Christ  comes  to  judge 
the  world,  the  Bible  informs  us  that  he  will  make 
his  approach  to  the  earth  upon  the  clouds  of  heaven. 
At  the  time  of  his  ascension,  after  his  resurrection, 
he  took  his  disciples  from  Jerusalem  to  the  Mount 
of  Olives,  commissioned  them  to  preach  the  Gospel 
to  all  the  world,  gave  them  directions  how  and  where 
to  commence,  and  then   lifted    up    his    hands    and 


THE  JUDGMENT-DAY.  375 

blessed  them  for  the  last  time.  As  he  blessed  he 
rose  up  from  the  earth  in  their  presence,  passed  up 
through  the  atmosphere,  took  his  seat  upon  the 
clouds,  and  rode  off,  triumphantly,  up  to  the  throne 
of  God.  His  disciples  watched  him  as  he  went  up, 
until  he  was  completely  out  of  sight ;  and  even  then 
they  continued  to  look  and  gaze  up  into  heaven, 
hoping  to  get  one  more  glimpse  of  that  blessed  one. 
The  object  on  which  their  supreme  affections  were 
placed  had  gone  up  on  high,  and  how  could  they 
have  their  eyes  turned  off  to  any  other  object  ? 
While  thus  gazing  into  heaven,  God  sent  down  two 
angels  to  comfort  them  by  proclaiming  a  great  truth. 
Hear  then'  testimony  for  a  moment :  "  This  same 
Jesus  which  is  taken  up  from  you  into  heaven"  \\\ey 
affirm,  "  shall  so  come  IN  LIKE  MANNER  as  ye 
have  seen  him  go  up  into  heaven."  There  are  two 
things  in  this  testimony  of  these  angels  to  which  I 
invite  your  particular  attention.  1.  They  affirm  that 
"  this  same  Jesus"  who  ascended  in  the  presence  of 
these  disciples,  shall  return  again  to  this  earth.  2. 
When  he  returns,  he  shall  come  "  upon  the  clouds 
of  heaven."  This  is  evident  from  the  following 
words  in  their  testimony :  "  He  shall  so  come  in  like 
manner  as  ye  have  seen  him  g-o  vp  into  heaven." 

Now  the  question  arises.  How  did  they  see  him 
go  into  heaven  ?  He  ascended  upon  the  clouds. 
When  he  returns  to  earth,  therefore,  he  will  return 
upon  the  clouds.     So  the   angels  testify,  and  they 


376  THK  JUDG.MENT-DAY. 

arc  competent  and  truthful  witnesses.  Now  turn 
your  attention  to  Rev.  i.  7,  and  you  have  another 
testimony  to  the  truthfuhiess  of  this  position  :  "  Be- 
hold, he  Cometh  with  clouds  ;  and  every  eye  shall  see 
him,  and  they  also  which  pierced  him  :  and  all  kin- 
dreds of  the  earth  shall  wail  because  of  him.  Even 
so.  Amen."  Please  observe  from  this  passage  the 
following  things :  1.  When  Christ  comes,  as  de- 
scribed in  this  portion  of  truth,  it  will  be  a  visible 
appearing  that  can  be  tested  by  the  senses  of  the 
human  family,  — "AND  EVERY  EYE  SHALL 
SEE  HIM."  2.  That  being  the  fact,  it  fully  settles 
the  question  that  this  coming  of  Christ  is  yet  future. 
I  summon  here  the  whole  human  race  as  witnesses 
to  the  fact  that  their  eyes  have  not  yet  seen  Christ 
come  to  this  earth  upon  the  clouds  of  heaven.  3.  It 
is  evident  that  the  resurrection  of  the  bodies  of  men 
must  precede  this  coming,  as  all  the  kindreds  of  the 
earth  are  to  witness  it,  including  his  enemies  who 
pierced  him.  Now  I  affirm  that  this  evidence  suffi- 
ciently establishes  the  fact,  to  all  who  are  willing  to 
be  convinced,  that  when  Christ  returns  to  earth  he 
will  come  upon  the  clouds.  That  thought  I  present 
as  one  that  will  render  this  scene  a  g-reat  one,  as  the 
very  manner  of  his  coming  will  be  truly  sublime. 
Let  us  suppose  for  a  moment  that  we  are  in  a  posi- 
tion to  witness  this  great  transaction.  We  look 
abroad  in  the  heavens,  and  behold  Christ  surrounded 
with    an    innumerable    multitude    of    the    heavenly 


THE  JUDGJIENT-DAY.  377 

hosts,  making  his  approach  to  this  earth,  the  scene 
of  his  sufferings  and  death.  He  takes  his  seat  upon 
the  clouds,  while  the  whole  human  family  look  up 
and  behold  this  declaration  of  God's  Word  fulfilled 
in  their  presence.  They  wanted  demonstration  that 
was  irresistible  to  prove  this  fact,  and  now  they 
have  it,  and  how  the  kindreds  of  the  earth  wail 
under  its  influence !  They  that  pierced  him  now 
look  and  gnash  their  teeth  with  anguish,  but  they 
must  approach  his  judgment-seat.  He  comes  now 
not  to  be  despised  and  rejected  of  men,  but  he  comes 
in  his  glory.  He  comes  clothed  with  the  authority 
of  a  God.  He  comes  as  a  judge.  Mark  his  coun- 
tenance ;  it  is  as  the  "  sun  shining  in  his  strength." 
"  His  eyes  are  as  a  flame  of  fire,  and  out  of  his 
mouth  goeth  a  sharp,  two-edged  sword."  At  his 
side  "  hang  the  keys  of  death  and  hell,"  and  he  now 
"  opens  and  no  man  shuts,  and  shuts  and  no  man 
opens."  Oh,  look  and  listen,  and  see  how  he  rides 
triumphantly  around  the  earth,  amid  the  shouts  and 
triumphs  of  his  officers  of  state ! 

Such  is  the  description  the  Bible  gives  of  this 
grand  approach  of  Christ  to  our  earth,  when  he 
comes  to  judgment;  and  I  submit  that  the  very 
manner  of  his  coming  will  render  it  a  great  day. 

8.  The  multitude  that  will  meet  on  that  occasion 
is  another  thing  that  will  render  it  a  great  event. 
We  have  some  days  on  earth  which  we  call  great 
days,  in  consequence  of  the  multitudes  who  come 


378  THE  JUDGMENT-DAY. 

together.  Some  great  political  gathering,  the  cele- 
bration of  some  great  political  event,  or  to  do  honor 
to  some  prominent  statesman  ;  the  return  from  the 
battle-field  of  a  successful  general  who  has  led  on  his 
fellow-soldiers  to  the  fearful  work  of  human  slaughter, 
the  crowning  or  burial  of  some  mighty  monarch  of 
earth.  On  these  occasions  multitudes  congi'egate, 
and  consequently  we  look  back  to  them  as  great 
days. 

But  what  are  all  the  gatherings  of  earth,  when 
compared  to  the  innumerable  multitudes  who  will 
meet  on  this  occasion  ?  They  are  but  as  a  drop  to 
the  ocean.  Could  you  see  all  the  inhabitants  of  this 
nation  assembled  on  some  vast  plain,  —  what  a  mul- 
titude !  Add  to  that  all  the  living  sons  of  earth,  and 
you  have  only  a  small  part  of  this  vast  assembly. 
Call  up  from  the  grave  all  who  have  been  swept 
from  the  shores  of  time  by  death,  and  then  add  all 
who  are  yet  to  be  born  of  human  kind,  and  you  have 
only  one  family  of  this  immense  assembly.  We  some- 
times long  for  one  family  gathering.  Our  father, 
Adam,  will  have  one  such  gathering.  He  shall  stand 
at  the  head  of  his  numerous  progeny,  and  all  the 
children  shall  look  each  other  and  their  venerable 
sire  in  the  face,  and  then  part  never  more  to  meet. 
In  addition  to  this  great  number,  Christ  is  to  come 
with  all  his  HOLY  ANGELS.  The  word  angels, 
as  used  in  tiiis  text,  comprehends,  doubtless,  all  the 
holy   intelligences   in    God's   groat   kingdom,   aside 


THE  JUDGJIENT-DAY.  .        379 

from  man.  That  they  exceed  the  number  of  human 
beings,  almost  infinitely,  I  have  no  doubt.  How  can 
we  come  to  any  other  conclusion,  when  we  look  at 
the  vastness  of  God's  works  ?  I  see  no  inconsis- 
tency in  supposing  that  the  human  family  bear  a 
similar  proportion  to  the  great  whole,  that  our  earth 
does  to  the  immensity  of  the  material  universe.  I 
think  all  these  millions  of  worlds  that  roll  on  high 
are  but  splendid  mansions  fitted  up  by  the  infi- 
nite Hand,  that  created  all  things  to  be  the  eternal 
abode  of  an  innumerable  multitude  of  intelligences, 
which  he  has  called  into  being  to  explore  his  works 
and  adore  him  eternally  for  his  infinite  perfections. 
Upon  this  occasion  they  are  all  to  be  present  to  wit- 
ness his  reckoning  with  the  human  family. 

Now  add  to  this  one  other  class  of  beings,  termed 
Devils,  and  you  have  the  extent  of  this  assembly. 
The  good  Book  informs  us  that  these  are  fallen  an- 
gels, a  great  number  of  them,  and  that  they  are  re- 
served in  chains  unto  the  judgment.  They  are  also 
to  be  present  at  that  day  to  receive  their  final  doom. 
What  a  multitude  !  What  a  multitude  of  beings  ! 
What  mind  can  comprehend  them  !  God  will  have 
one  great  meeting  with  his  creatures,  that  each  may 
know  something  of  the  extent  of  the  kingdom  over 
which  he  presides,  and  give  him  an  opportunity  to 
unfold  some  of  the  great  plans  he  has  devised  and 
carried  into  execution  for  the  promotion  of  its  high- 
est good. 


380  THE  JUDGMENT-DAY. 

9.  The  investigation  of  character,  to  take  place  at 
that  hour,  will  render  it  a  great  day. 

When  Professor  Webster  was  put  on  trial,  in 
Boston,  for  the  murder  of  Dr.  Parkinan,  he  doubtless 
considered  that  an  eventful  day  in  his  history.  Such 
was  the  interest  in  that  affair  through  the  nation, 
that  all  eyes  were  turned  toward  old  Massachusetts. 
Thousands  waited,  with  intense  anxiety,  the  result  of 
that  investigation.  But,  sinner,  think  !  At  the  day 
of  judgment  you  will  be  on  trial  for  life.  Ah,  yes, 
ponder  it  well !  not  one  man  on  trial  for  life  simply, 
but  a  ivorld  !  The  whole  human  race  arraigned  at 
God's  bar  !  and  all  on  trial  for  life  !  What  a  specta- 
cle !  What  interests  are  now  at  stake  !  But,  oh, 
think  again  !  What  is  the  life  that  will  be  pend- 
ing then  ?  Not  the  life  of  the  body,  which  is  but  a 
vapor  that  passeth  away,  but  it  is  the  ETERNAL 
LIFE  of  both  soul  and  body  that  hangs  upon 
the  investigation  of  that  hour.  Then  think  of  the 
development  of  hearts  that  will  be  made  at  that 
day !  All  the  abominations  of  earth  are  then  to 
come  out !  Every  unholy  thought,  with  every  se- 
cret iniquity.  "  For  God  shall  bring  every  work 
into  judgment,  with  every  secret  thing,  whether  it 
be  good  or  whether  it  be  evil."  —  Eccl.  xii.  14.  There 
will  be  no  covering  up  of  crime  at  that  hour.  All 
the  pollutions  of  your  heart  will  be  laid  open  to  the 
gaze  of  the  whole  universe.  What  shame,  —  what 
eternal  shame  will  then  mantle  your  guilty  face,  as  all 


THE  JUDGMENT-DAY.  381 

your  unrepented  deeds  are  made  to  appear !  Oh, 
who  can  abide  the  day  of  his  coming !  Who  can 
stand  when  he  appeareth  ! 

Think  once  more,  —  the  history  of  the  whole  race 
written  in  blood!  Their  lying,  deception,  murder, 
robbery,  profanity,  cheating,  slander,  and  hatiijg  one 
another  ;  their  licentiousness,  drunkenness,  forgetful- 
ness  of  God ;  the  murder  of  his  Son  ;  the  abuse  of 
his  Bible  ;  the  rejection  of  his  Gospel,  and  the  griev- 
ing of  his  Spirit;  —  all,  all  must  now  be  developed. 
What  a  picture !  How  angels  will  hiss  at  such 
conduct,  and  the  human  race  hang  their  heads, 
covered  with  eternal  disgrace !  What  an  eventful 
day! 

10.  The  solemn  separation  that  will  take  place,  is 
another  thing  that  will  render  it  a  great  day.  There 
are  separations  in  this  life  to  which  we  look  forward 
with  deep  interest  in  many  instances.  That  son  or 
daughter  is  to  sail  on  a  given  day  to  a  distant  island 
of  the  sea,  as  a  missionary.  Those  parents  and 
friends  have  assembled  in  Boston  to  bid  them  adieu. 
Now  mark  the  distress  of  those  aged  parents  as  they 
grasp  their  hands  for  the  last  time,  and  give  them 
that  last  parting  blessing,  and  then  turn  away  and 
weep. 

Look  in  upon  that  death-bed  scene  for  a  moment. 
There  is  a  dear  relative  or  friend  panting  for  breath. 
With  what  intense  interest  those  friends  gather 
around  that  dying  couch,  and  gaze  upon  that  pale 


382  THE  JUDGMENT-DAY. 

face,  those  sunken  cheeks,  and  those  glassy  eyes ! 
With  what  eagerness  they  treasure  up  that  last 
word!  and  how  their  hearts  gush  out  through  their 
eyes,  as  they  listen  to  that  faint  but  final  adieu! 
Oh !  how  that  last  death-stare  goes  through  them, 
as  th^  soul  leaps  from  time  into  eternity  !  Such 
separations  are  painful,  but  they  are  not  eternal. 
We  shall  meet  once  more,  and  then  comes  the  final 
separation,  which  loill  be  eternal. 

At  the  judgment,  God  shall  separate  that  vast 
assembly,  the  righteous  from  the  wicked,  "  as  a 
shepherd  divideth  the  sheep  from  the  goats."  This 
separation  will  be  final.  Husbands  and  wives, 
parents  and  children,  brothers  and  sisters,  neighbors 
and  friends  then  will  part  to  meet  no  more.  Oh! 
that  last  look,  that  final  adieu,  as  each  takes  his 
place,  the  one  at  the  right  hand,  and  the  other  at 
the  left  of  the  great  judge  of  all  the  earth !  What 
weeping  and  lamentation  will  be  there  on  the  part 
of  the  wicked,  as  they  fall  back  to  the  left  hand  of 
the  Judge ! 

11.  And  finally.  The  fearful  doom  that  will  be 
pronounced  upon  the  wicked  will  render  this  a  great 
day.  What  deep  solicitude  was  felt  in  Boston  when 
Professor  Webster  was  brought  into  court  to  receive 
his  sentence,  after  he  had  been  found  guilty  of  mur- 
der !  What  a  moment  to  him,  when  the  judge  arose 
to  deliver,  in  his  hearing,  the  dreadful  words  of  the 
law,  "  You  shall  be  taken  to  the  gallows,  and  hung 


THE  .HnxJMENT-DAY.  383 

hy  the  neck  until  you  are  DEAD,  DEAD,  DEAD!  " 
How  his.  guilty  soul  must  have  felt,  as  they  sank 
down  deep  iiito  his  heart !  What  horror  shook  his 
whole  frame  as  that  listening  multitude  gazed ! 
How  his  spirit  writhed  under  that  gaze,  as  he  ex- 
claimed, ''take  me  aivay,  TAKE  ME  AWAY!" 

But  what  was  that  doom  when  compared  with 
the  one  that  will  be  pronounced  at  the  judgment  ? 
The  tribunal  before  which  he  was  arraigned,  was 
man's  tribunal.  The  sinner  will  stand  before  God's. 
The  death  pronounced  upon  him  was  the  death  of 
the  body.  The  death  that  will  be  pronounced  upon 
the  sinner,  at  that  day,  will  involve  both  soul  and 
body  in  ruin.  The  pang  of  death  which  the  law 
inflicted  on  him  was  momentary.  The  sinner's  will 
be  eternal.  He  met  the  indignation  of  man.  The 
sinner  will  meet  the  wrath  and  indignation  of  God. 
Ah,  guilty  sinner !  God  has  seen  fit  to  write  out 
your  doom  beforehand,  and  he  has  left  it  on^record 
in  my  text,  that  you  may  ponder  its  awful  import, 
and  decide  whether  you  will  escape  its  fearful  de- 
struction by  flying  to  Christ  for  forgiveness  and  sal- 
vation, while  the  door  of  hope  is  open  before  you. 
Read  it,  oh  read  it !  "  Depart  ye  cursed  into  ever- 
lasting FiRB,  prepared  for  the  Devil  and  his  an^elsP 
What  words,  falling;  from  such  lips  I  Coming  from 
such  a  tribunal,  how  they  will  blast  all  your  future 
prospects,  blot  out  your  last  hope  for  a  long  eternity, 
and  draw  over  your  mind  the  gloom  of  eternal  de- 


384  THE   JUDGMENT-DAY. 

spair.  How  you  will  gnash  your  teeth  with  anguish, 
as  they  fall  upon  your  ear  at  this  great  tribunal,  and 
a  long  eternity  in  hell  explains  to  you  their  full 
meaning !  Oh !  may  God  open  wide  your  eyes  to 
your  danger,  and  lead  you  at  once  to  the  only  ark 
of  safety ! 


REMARKS. 


1.  This  subject  affords  encouragement  to  the 
righteous  to  be  patient  under  the  trials  and  abuses 
of  this  life. 

Our  trials  in  this  state  of  being  will  soon  be  over. 
Life  is  short,  and  when  it  closes  up,  we  close  up  all 
our  troubles  forever.  Beyond  this  vale  of  tears  there 
is  a  rest  for  the  people  of  God.  They  may  be  slan- 
dered, abused,  and  robbed  of  their  rights  in  this  life, 
but  the  judgment  will  set  that  matter  all  right; 
and  their  light  afflictions  here  will  only  work 
out  for  them  a  weight  of  glory  hereafter,  —  for  all 
things  work  together  for  good  to  those  who  love 
God,  and  are  called  according  to  his  purpose  of 
grace. 

How  patient  we  should  be,  therefore,  under  the 
ills  of  this  life,  and  wait  for  our  reward  until  Christ 
makes  his  appearance  !  At  that  day  the  Christian 
shall  triumph  over  all  his  enemies.  The  cause  he 
has  loved  and  advocated ;  for  which  he  has  suffered, 
perhaps,   the    loss    of   all   things   earthly  ;  the   cause 


THE  JUDGMENT-DAY.  385 

which  the  wicked  have  ridiculed,  and  rendered  un- 
popular in  this  world,  will  then  be  exalted  and 
honored.  God  and  all  good  beings  will  then  indorse 
it  publicly.  The  despisers  of  Christ,  his  cause  and 
his  children,  shall  then  become  the  "  byword "  and 
the  "  hissing  "  of  every  noble  being  in  the  universe. 
How  they  then  will  be  covered  with  eternal  shame, 
while  the  Christian  will  lift  up  his  head  and  rejoice 
with  exceeding  great  joy,  as  he  beholds  Christ  ap- 
proaching upon  the  clouds  with  power  and  great 
glory !  Who  would  not  be  patient,  therefore,  and 
wait  and  watch  for  such  a  blessed  day? 

2.  This  great  theme  affords  a  strong  motive  to 
influence  the  Christian  to  do  with  his  might,  what 
his  hands  find  to  do  for  the  salvation  of  the  world. 
Our  friends  and  fellow-men  are  hastening  to  this 
great  reckoning-day.  Unless  they  repent  quick,  they 
will  stand  condemned  at  that  fearful  tribunal.  Can 
we  endure  the  thought,  to  see  them  stand  trembling 
at  the  left  hand  of  the  judge  ?  In  this  world  they 
decide  their  fate  for  eternity ;  and  our  life,  prayers, 
entreaties,  and  efforts  will  do  much  towards  influ- 
encing them  to  decide  it  aright.  That  being  the 
fact,  how  we  should  exhort  and  entreat  with  all  long- 
suffering  and  doctrine !  That  father,  mother,  hus- 
band, wife,  son,  daughter,  brother,  sister,  friend,  or 
neighbor  may  be  lost  if  you  neglect  your  duty. 
Speak  quick,  or  they  may  be  dead,  and  sealed  over 
to  the  judgment.     Oh,  speak  !    SPEAK   IN  EAR- 

VOL.  I.  26 


386  THE    JUDGMENT-DAY. 

NEST!  WORK,  WORK,  WORK  while  the  day 
lasts.  Time  is  rolling  on,  and  the  judgment  is  has- 
tening apace.  The  angel  will  soon  be  in  mid-heaven, 
and  the  blast  of  his  awful  trumpet  will  burst  upon 
your  ear!  Oh  !  awake,  awake,  ye  sleepy  Christians, 
and  look  up  !  Behold  the  judge  standeth  before  the 
door!      Hark!     He   speaks   and   thunders,  —  Why 

STAND  YE  HERE  ALL  THE  DAY  IDLE  ?   To  yOUr  pOSt, 

to  your  post,  until  he  calls  you  to  the  skies. 

3.  What  a  fearful  event  this  will  be  to  the  unfaith- 
ful minister,  and  those  who  have  deceived  the  people 
by  preaching  error!  The  responsibility  of  the  min- 
istry is  fearful.  They  are  moulding  the  souls  of  men 
for  eternity.  If  "  they  cry  peace,  peace,  when  there 
is  no  peace  to  the  wicked,  saith  my  God ; "  if  they 
preach  error,  and  corrupt  and  pervert  the  Bible,  and 
lead  men  to  think  there  is  no  danger  when  there  is 
danger ;  if  they  are  what  the  Bible  terms  "  dumb 
dogs  that  will  not  bark,"  unfaithful  watchmen  who 
refuse  to  give  the  people  warning,  blind  guides  who 
mislead  the  minds  of  their  hearers,  —  what  a  fearful 
reckoning  they  will  have  to  meet  at  this  hour  !  How 
they  will  come  up  to  this  high  court,  covered  all 
over  with  the  blood  of  souls !  How  the  lost,  whom 
they  have  led  to  ruin,  and  an  indignant  universe, 
will  curse  them  for  their  murderous  work  !  If  there 
is  a  hell  of  hells,  if  there  is  a  double  damnation  that 
will  fall  upon  the  head  of  any  being  at  this  final 
reckoning,  it  will  fall  upon  the  head  of  that  man  who 


THE  JUDGMENT-DAY.  387 

has  used  the  ministry  for  his  own  personal  aggran- 
dizement, or  merely  as  a  support  for  himself  and 
family,  while  he  has  had  no  care  or  anxiety  for  the 
salvation  of  the  souls  of  the  flock  over  which  he  has 
been  placed  as  a  watchman.  What  a  moment  to 
him,  when  he  shall  be  compelled  to  behold  the  work 
of  death  he  has  done  up  for  himself  and  his  fellow- 
men!  How  the  curses  of  the  lost  will  pursue  his 
guilty  soul,  endlessly,  through  hell's  dark  dominions! 
and  how  he  will  gnaw  that  murderous  tongue  with 
eternal  anguish,  for  the  work  of  ruin  it  has  done  to 
human  beings. 

4.  And  finally,  this  subject  affords  a  sti'ong  mo- 
tive to  induce  sinners  to  repent  without  delay,  lest 
the  great  day  of  His  wrath  should  come  and  find 
them  unprepared  to  meet  their  account.  Sinner^ 
Sinner,  how  thankful  you  ought  to  be  that  you  are 
not  already  sealed  over  to  the  judgment !  and  that 
you  have  a  space  to  repent  before  you  go  up  to  meet 
Christ  in  the  clouds. 

In  these  discourses,  I  have  tried  to  settle  your 
minds  in  relation  to  the  certainty  of  this  event.  I 
have  laid  before  you  its  objects.  I  have  shown 
you  that  it  will  be  a  great  event.  I  have  dealt 
with  you  plainly,  faithfully,  and  honestly,  for  the 
purpose  of  showing  you  your  danger.  I  have  ap- 
pealed to  your  reasoning  powers,  to  your  hopes, 
and  your  fears.  Now,  before  we  go  to  our  account, 
let  me  beseech  you  once  more,  kindly  and  affection- 


388  THE  JUDGMENT-DAY. 

ately,  to  prepare  for  that  event.  You  are  under 
God's  government ;  you  cannot  escape  from  his  do- 
minions. You  must  meet  him  ;  you  cannot  disobey 
the  summons  when  he  calls  you  to  his  bar.  But 
you  are  not  prepared.  No,  NO  !  Your  conscience 
bears  me  record  that  you  are  not  ready  for  that  hour. 
How  you  would  tremble  to  meet  him  in  your  present 
state  of  mind!  Dying  man!  Oh,  judgment-bound 
SINNER,  be  entreated!  Stop!  REPENT  NOW! 
REFLECT,  DO  REFLECT,  upon  this  great 
theme.  Find  some  retired  spot,  and  drop  on  your 
knees  before  your  judge,  and  confess  to  him  your 
sins.  Tell  him,  honestly,  you  are  sorry  you  ever 
violated  his  law,  rejected  his  Son,  and  grieved  his 
Spirit.  Give  yourself  vip  to  him,  and  implore  for- 
giveness through  a  Mediator.  Be  in  earnest.  Why 
should  you  not  ?  God  is  in  earnest ;  the  whole 
Trinity  are  awake  for  your  salvation.  Heaven,  yes, 
ALL  HEAVEN  is  in  earnest  for  your  soul.  Cry 
with  every  breath  to  God  !  Sue  for  pardon ;  give 
your  Maker  no  rest  until  you  are  justified  by  grace, 
and  then  you  can  meet  him  in  peace.  Why  not  do 
up  this  work  right  here,  before  you  leave  your  seat  ? 
When  can  you  ever  have  a  better  moment  ? 
While  Christians  pray,  let  your  heart  flow  out  with 
ours,  that  the  Infinite  One  would  forgive  and  save 
you  NOW.  May  God,  by  the  Holy  Ghost,  help  you 
to  do  up  this  work  here,  before  you  leave  this  house. 
Amen  and  AMEN. 


